Tagged: Godhead

Isaiah 6: Holy, Holy, Holy

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Prologue

Where we are:

Part 1: Judgment

Part 2: Historical Interlude

Part 3: Salvation

Chapters 1-35

Chapters 36-39

Chapters 40-66

When this takes place:

Chapter 6 recounts an event in “the year that King Uzziah died” (v. 1).

Key verse:

Isa. 6:3:  And one [seraphim] called to another: Holy, holy, holy is the Lord of Hosts; His glory fills the whole earth.

Quick summary:

Isaiah has a stunning vision of the Lord, who sends the prophet to keep preaching to the unrepentant Jews “until the land is ruined and desolate” (v. 11).

Take note:

This is the only place in Scripture where seraphim are mentioned by name. Apparently these creatures are among the highest order of angels and serve at the throne of God. Their name, which means “burning ones,” describes their role as proclaimers of God’s holiness. They also declare that man must be purged of sin’s moral defilement before he may stand before God and serve Him. Seraphim appear to have some human features since they are depicted as standing, having faces, and having feet. Yet they also have six wings each and are capable of flight. Their acts of worship are so intense that they cause the thresholds of the divine Temple to shake. They stand ready to serve God at a moment’s notice.

In comparison, cherubim have an extraordinary appearance with four faces – those of a man, lion, ox and eagle – four wings and the feet of calves. They guard the gate to the Garden of Eden, preventing sinful man from reentering (Gen. 3:24). They also are depicted as golden figures covering the mercy seat above the ark in the Holy of Holies (Ex. 25:17-22), and they attend the glory of God in Ezekiel’s vision (Ezek. 1).

However seraphim and cherubim are different, they appear to be some of God’s most powerful, intelligent, and beautiful creatures. Satan may have been an “anointed guardian cherub” (Ezek. 28:14) if Ezekiel 28 is a reference to him before his rebellion.

Isaiah’s vision (Isa. 6:1-7)

There is some debate as to whether this passage should be at the beginning of Isaiah rather than inserted here. But because much of what we’ve read so far – especially Isa. 2-5 – deals with events during Uzziah’s life, it seems clear that Isaiah’s vision in “the year of Uzziah’s death” (v. 1) is his inauguration into a new level of ministry. However, some argue that Uzziah’s “death” could mean the end of his civil service as king due to his leprosy. If that’s the case, Isaiah’s vision would have come many years before the king’s death. An interesting thought: Isaiah’s claim to have seen God may have been the pretext for his being sawed asunder under Manassah’s reign, according to tradition (see Heb. 11:37).

Isaiah’s vision of the Lord (Adonai in v. 1; Yahweh in v. 5) implies the Trinity in unity. Jesus is interpreted to be the one speaking in Isa. 6:10 according to John 12:41, while Paul attributes the words to the Holy Spirit (Acts 28:25-7). Also, the seraphims’ declaration of the Lord as “Holy, holy, holy” provides additional support to the notion that what Isaiah saw was a representation of the Triune Godhead if not God’s divine essence (see John 1:18). The Trinity is further implied later in verse 8, where God says, “… who will go for Us?” In any case, what Isaiah sees is different from the Shekinah glory that resides above the mercy seat in the Holy of Holies, for the Lord is seated here on a throne, attended by heavenly creatures, and His robe fills the Temple.

The seraphim have been discussed above, but Jamieson, Fausset and Brown provide some added insight. They say that while the term is used nowhere else in Scripture of God’s attending angels, it is used to describe the rapidly moving serpents the Lord sent to torment the Israelites (Num. 21:6). The commentators add, “Perhaps Satan’s form as a serpent (nachash) in his appearance to man has some connection with his original form as a seraph of flight” (A Commentary, Critical and Explanatory, on the Old and New Testaments, Logos Research Systems, S. Is. 6:2).

Isaiah’s response to this vision of the Lord is consistent with the reaction of others in Scripture who encounter God after the Fall: fear and a realization of one’s complete

inadequacy in the presence of Almighty God. Isaiah’s words in verse 5 are instructive:

  • “Woe is me, for I am ruined.” Some translations say “undone” or “lost.” Isaiah is in good company when he gasps at being in the presence of the Lord. Gideon has a similar response (Judges 6:22). So do Manoah (Judges 13:22), Job (Job 42:5), Peter (Luke 5:8) and John (Rev. 1:17). Isaiah has pronounced woes on the inhabitants of Judah; now he declares that he, too, is subject to judgment.
  • “… because I am a man of unclean lips and live among a people of unclean lips.” John Walvoord and Roy Zuck comment: “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. Interestingly Isaiah identified with his people who also were sinful (a people of unclean lips)” (The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1045).
  • “… and because my eyes have seen the King, the Lord of Hosts.” Isaiah sees, not necessarily God in his full glory (John 1:18; 1 Tim. 6:16), but a representation of His presence. The writer of Hebrews, for example, says Christ is “the exact expression of His nature” (Heb. 1:3), and John tells us the Word, who is God, “became flesh and took up residence among us” (John 1:14).

In verses 6-7 one of the seraphim flies to Isaiah and touches his mouth with a glowing coal he has snatched with a tong from the altar. The heavenly creature declares that Isaiah’s wickedness is removed and his sin is atoned for. Jamieson, Fausset and Brown have an interesting perspective on this: “The mouth was touched because it was the part to be used by the prophet when inaugurated. So ‘tongues of fire’ rested on the disciples (Acts 2:3, 4) when they were being set apart to speak in various languages of Jesus” (A Commentary, Critical and Explanatory, of the Old and New Testaments, S. Is 6:7).

Isaiah’s commission (Isa. 6:8-13)

The Lord’s self-reference to both “I” and “Us” strongly suggests the triune nature of the Godhead (see also Gen. 1:26; 11:7). The Lord’s questions – “Who should I send?” and “Who will go for Us?” – indicate that few are both willing and qualified to deliver the unwelcome message to the Jews, enduring hardship, rejection, and unbelief. Isaiah responds promptly to the call: “Here I am. Send me.” Eagerness for service is a sign of God’s purifying and enabling work in a believer’s life (see also 1 Sam. 3:10; Acts 9:6-8).

The Lord immediately lays out His challenging mission. Isaiah is to declare God’s truth, but it will only result in hardening of the people’s hearts. Judah’s rejection of Isaiah’s message, and the sovereign Lord who initiated it, are as certain is if they already have occurred. This passage, like many others throughout Scripture, illustrates the mystery of the parallel truths of God’s sovereignty and human responsibility. This particular decree of hardening is repeated in full or in part six times in the New Testament (for example, Matt. 13:14-15; Acts 28:26-27), but it should be read in its entirety to see that God’s pending judgment will clear the ground for new national and spiritual growth.

D.A. Carson puts it well:

Isaiah fulfilled this mission to blind and deafen by proclaiming (not withholding) the truth. God here shares with the prophet the critical significance of his ministry. Sinful Israel has come to the point where one more rejection of the truth will finally confirm them for inevitable judgment. The dilemma of the prophet is that there is no way of saving the sinner but by the very truth whose rejection will condemn him utterly (New Bible Commentary: 21st Century Edition, S. Is 6:1).

The Lord does not leave Isaiah or his beloved nation without hope, however. He assures the prophet that there will be a remnant, a “holy stump,” that will sprout again one day. Although Judah’s population would be almost totally wiped out, like a fallen and burned tree, God would preserve a remnant in the land. The Tyndale Bible Commentary says “there would be life in the roots of the stump from which the Messiah (‘the holy seed’) would grow again” (S 260).

Closing Thought

Larry Richards and Lawrence O. Richards comment:

Uzziah’s death was symbolic. He who had begun so well and had found prosperity in obedience had been struck by the dread disease of leprosy. An appearance of health and strength remained for a time, but the disease was at work within the body of the king; its marks became more and more visible as the ravages of that dread sickness took their toll. Finally, destroyed within and without, Uzziah died; his pride and his disobedience brought judgment on him. Isaiah pointed out that Judah was also diseased, just like her king, because she too had deserted the Lord (The Teacher’s Commentary, S 367).

Copyright 2008 by Rob Phillips

How do I know the Bible is true? (Part 6)

This is the sixth in an eight-part series addressing skeptics’ claims against the Bible. Click on the “Bible” link under “Topics” (to the right) to read parts 1-5.

Objection 6: The Bible can’t be true because it depicts a different God in the Old and New Testaments.

Critics argue that the God of the Old Testament is distant, vengeful, and harsh, engaging in genocide and punishing the innocent. Meanwhile, they say, the God of the New Testament is a God of love. Further, His Son Jesus is a gentle, meek, selfless and all-too-human being who speaks in adoring terms of His Father in Heaven. Complicating things further, the God of the Old Testament is described as one (Deut. 6:4) while the New Testament hints at a triune Godhead consisting of three persons: Father, Son and Holy Spirit. How can the Gods of the Old and New Testaments be reconciled as one?

First, it’s important to note that this objection reveals a basic misunderstanding of what the Old and New Testaments reveal about the nature of God. The writers of www.gotquestions.org put it very well: “The fact that the Bible is God’s progressive revelation of Himself to us through historical events and through His relationship with people throughout history might contribute to people’s misconceptions about what God is like in the Old Testament as compared to the New Testament. However, when one reads both the Old and the New Testaments it quickly becomes evident that God is not different from one Testament to another and that God’s wrath and His love are revealed in both Testaments.”

For example, the Old Testament in many places describes God as “a compassionate and gracious God, slow to anger and rich in faithful love and truth” (Ex.34:6; see also Num. 14:18; Deut. 4:31; Neh. 9:17; Ps. 86:5, 15; 108:4; 145:8; Joel 2:13). In the New Testament, God’s love for mankind is manifested more fully in the sending of His Son, Jesus Christ, who died for us (John 3:16; Rom. 5:8). Or, consider that in the Old Testament, God deals with the Israelites much as a loving father deals with His children, punishing them for their idolatry but delivering them when they repented of their sin. In much the same way, the New Testament tells us God chastens Christians for their own good. Hebrews 12:6 says, “[f]or the Lord disciplines the one He loves, and punished every son whom He receives.”

But what about God’s wrath – and jealousy? Both the Old and New Testaments tell us that God delivers judgment on the unrepentant. He orders the Jews to completely destroy a number of people groups living in Canaan, but only after allowing them hundreds of years to repent (see, for example, Gen. 15:17). In addition, God’s order to destroy the Hittites, Amorites, Canaanites and others has a divine purpose: “so that they won’t teach you to do all the detestable things they do for their gods, and you sin against the Lord your God” (Deut. 20:18). When the Old Testament describes God as “jealous” (see Deut. 4:24, for example), the word translated “jealous” (qanna) also means “zealous.” God’s jealousy “is an expression of His intense love and care for His people and His demand that they honor His unique and incomparable nature” (Apologetics Study Bible, p. 273). In the New Testament, Paul tells us that “God’s wrath is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth” (Rom. 1:18). Jesus Himself often had harsh words for hypocrites (see Matt. 23) and even acted violently against them (John 2:15). He spoke more about hell than heaven, and He is depicted as an angry and wrathful judge in verses foretelling His return (Rev. 19:11-16). Put simply, a God who loves what is good must necessarily hate what is evil.

Throughout the Bible we see a God who patiently and lovingly calls people into a relationship with Him. The entire human race is wrecked by sin, resulting in spiritual and physical death and separation from our Creator (Rom. 3:10, 23; 6:23; Eph. 2:1). Paul wrote that the whole world groans beneath the weight of sin (Rom. 8:22). But from the moment Adam and Eve rebelled against God, He provided a way for that broken fellowship to be restored. He began with a promise of a Redeemer (Gen. 3:15); instituted a sacrificial system in which an innocent and spotless animal would shed its blood to atone for – or temporarily cover – man’s sin; and then sent His Son, the Lamb of God, to take away the sin of the world (John 1:29; 3:16). When one reads the entire Bible, it becomes abundantly clear that the God of the Old and New Testaments does not change (Mal. 3:6; Heb. 13:8).

Finally, what about the one God of the Old Testament and the triune God of the New Testament? There is no contradiction here. While the Bible emphatically declares that there is one true and living God (Deut. 6:4; James 2:19), the Old Testament hints at the triune Godhead, and the New Testament more fully reveals one God in three persons (see Gen. 1:1-2, 26; 3:22; 11:17; Isa. 6:8; Matt. 3:16-17; John 1:1, 14; 10:30; Acts 5:3-4; Col. 1:16; 2:9; Heb. 1:8; 1 Peter 1:2). An ancient saying sums up the difficulty of comprehending the Trinity, but the necessity of believing in the Godhead: “He who would try to understand the Trinity would lose his mind, and he who would deny the Trinity would lose his soul.”

Next — Objection 7: There are so many translations of the Bible today, it’s impossible to know which translation is the right one.

Copyright 2008 by Rob Phillips