A Commentary on Isaiah Essay

A Commentary on Isaiah 6 Isaiah 6 is indite with a mixture of prose and verse, detailing the calling, or commission, of Isaiah by the manufacturer divinity. frequently of the verse is written in the style of a vision, detailing gist to the batch of Judea. The main theme running through Isaiah is the meaning of salvation, eve the name of the prophet means salvation of Yahweh. The apply is first of the study prophets, so called due to its keener length than the shorter minor prophets or twelve prophets.In the New Revised Standard Version of the Bible and in all a nonher(prenominal)(prenominal) English Bibles, the book follows on from the Song of Solomon or Song of Songs. even in the Hebrew Bible, it is imaginen later on 2 tycoons, which A. S. Herbert states is a more natural order since this prophet Isaiah was deeply involved in the historical events of his day and gave a distinctive interpretation of these events (19731). The genre of the book is mainly of a apocalypt ic nature, with a mixture of oracles, prophesies and reports of the situation in Judah however it does deviate from this, around nonably in chapter 13, where it takes the form of a supposed psalm.This book is written at a term of great strife for the region of Israel. The region has split into two kingdoms, the Assyrian empire is final stage in around them and the death of Jeroboam II of Israel (745 BC) and the death Uzziah of Judah (742) terminate a time of peace, security and prosperity for close to(prenominal) states. Soon aft(prenominal) Jeroboams death, civil war broke aside in Israel and in 721 BC the Assyrian armies completely subjugated the kingdom.So, we usher bulge see that Isaiah is writing in a time of great conflict and insecurity, which increased throughout his prophetic life, outcome in the unavoid sufficient conquering of the small Judean kingdom by the Assyrian empire. It is non easy to trace who Isaiah actually was and when he lived, however the genera l consensus is that he started his ministry around the death of King Uzziah in 742 BC, where he is belief to be around the age of 20. However, the date of his birth is unknow, along with the date of his death, which is estimate to be cc. 680 BC, making the prophet well into his 70s or 80s forrader he stops his ministry.We can release that he certainly diplomatic ministered during the reign of four Judean kings, Uzziah, Jotham, Ahaz and Hezekiah, as put in in Chapter 1 verse1 (Watts 1985XXV). Clements, however, interrogative moods the validity of the first chapter in Isaiah as it seems certain that it has been dispassionate at a relatively late stage in the literary growth of the book (Clements 19808). It has been speculated that Isaiah whitethorn have been related to the royal declination line, closely notably Manasseh, who, tradition dictates, martyred Isaiah by sawing him in two (Heb. 1137).However, this is hardly convincing as many prophets where martyred by Kings and r ulers and there is no real evidence to suggest any relationship between Isaiah and Manasseh other than that Isaiah may have still been ministering around the time of Manassehs reign. some other problem with dating this book is the question of the authorship. During the time that the books in both the Old and New Testaments were written, it was not uncommon for backers and students of teachers and prophets to publish works in their tutors name, or to continue a teachers works. consequently, it is unclear how many authors the book of Isaiah has. both Watts and Clements maintain the view that Isaiah 40 66 atomic number 18 the works of chase of Isaiah during the conveyance and restoration periods, with Clements stating that the work of J. C. Doederlien in 1775, which argued the above point, has come to be the prevalent consensus of scholarships (Clements 19802). The text impart have been originally written in Hebrew, the oldest surviving copy being part of a collection found in the Qumran Caves, the dead sea drum rolls, dating back to around cxxv BC.Although there ar not many major shift errors, we befoolt have the original scroll from over 600 yrs preliminary therefore there could be translation errors from the original to the great Isaiah scroll found among the Dead Sea Scrolls. The setting for Isaiah Chapter six is provided by the capital of Israel synagogue, looking through the entranceway into the main aula of the temple create (Clements 198071). A problem can be seen in verses nine and ten, the forewarning that the peoples patrol wagon will harden in response to the teachings that Isaiah will put forward.Many, such as Fohrer and Wildberger, believe this to be from a later period of his prophesy, looking backwards in reflection, however in R. Kilians Bauteine Biblischer Theologie 1977, it is argued that this small instalment was written at the same time as the rest of the verse. compose six can be split up into deuce-ace part the first (verses 1 3) being the vision, the second (4 7) the cleansing and preparation of Isaiah for prophetic ministry and thirdly (8 11) the divine commission.It is thought that verse 12 13 are not part of the original, scarce addition, probably made in the ordinal century BC. There is however, a look at over the date of the croak verse (verse 13), with the idea of it being from the exilic age, to base hope in this rather somber and threat filled chapter. 61, In the year that King Uzziah died Uzziah is draw in the news as an incredibly able and holy man, favored by paragon, He did what was right in the opinion of the lord and as long as he sought the Lord, God made him prosper.However, Uzziah insulted the Lord by enthusiastic incense at the alter, something that only the Priests could do and so He struck Uzziah down with tzaraat or leprosy, a term that at the time was for several skin diseases and so the precise meaning is uncertain. Because of this, for the last 11 years of Uzziahs reign, his Son Jotham acted as co-regent, indeed going on to reign for sixteen years after the death of his father.There is speculation that Jotham died a year or so earlier his father and that Uzziahs grandson, Ahaz took over the co-regency until his death, however, the first version of events seems to have the most universal consensus. I saw the Lord sitting on a thr unmatchable, high and lofty and the hem of his robe filled the temple. Uzziahs death, thought to be around the date 736 BC, would have been seen as the end of a golden age for the Judeans and a time of uncertainty due to the threatening invasion of the Assyrians. It is at this time that the Lord reveals himself to Isaiah.This could be seen as God reminding the people that there is unitary King above all others and that even though their earthly king has died, there is still an eternal King watching over them. It is typical of most visions of God in the bible for Him to be seated, for example Job (269) and in revelation, the apostle John sees God sitting on His throne (41 11). His robe filled the temple this could be seen as a display of power and might, as kings often wore long, dear(predicate) robes made from silks and gilt so show their worth.The fact that the Lords robe fills the temple could be again showing that there is an even mightier King than Uzziah. Seraphs were in attendance above Him each had six wings with two they cover their faces, with two the covered their feet and with two they flew the expression seraph only occurs in Isaiah. patch Clements translates the formulate as combustion one, Herbert seems to feel that the designation of the word seraphim only appears in Isaiah, just similarly in Numbers and Deuteronomy still as serpent or snakes.This, he says, could then lead one to the conclusion that the large bronze serpent in the temple, as described in 2 Kings 184, may have stimulated the impractical experience (Herbert 197358). Many other passages mention Cherubim, and while there is a debate about whether seraphim and cherubim are the same or not, seraphim translates as burning ones and in Ezekiel 113, cherubim are described as something that looked like burning coals of fire, like torches moving to and fro among the living creatures the fire was bright and lightening issued from the fire. The significance of the six wings is most probably due to Exodus 3320, You cannot see my face for no man shall see me and live. Therefore the two wings covering their faces is to shield themselves from the glory of God so as not to incur the same fate as split wife when she gazes upon the might of God as He destroys Sodom and Gomorrah. Feet at this time were unclean and normally full of dust and are often apply as a metaphor for humbling oneself throughout the bible and so covering their feet could be seen to be them humbling themselves before the lord.And one called to another and said holy, holy, holy is the Lord of hosts the whole earth i s full of His glory. The threefold use of the word holy conveys the mystery and unapproachable qualities of the Most Holy. In Hebrew, repetition denote the intensity with which they are speaking, therefore having holy three times conveys to the reader the strength of feeling they have towards the Lord. The pivots on the wand shook at the voices of those who called suggests that the majesty and power of the seraphims voices shook the building.The translation of the Hebrew meaning pivot is uncertain. Many versions of this passage use hinges on doors or the door posts. Some even translate it as the whole foundations of the building are shaking due to the force of the adoration of God. maven might read this verse and interpret it as an example of how a great deal the Lord should be praised. We should aim to praise the Lord so such(prenominal) and with such energy that we shake the earth. It could also be Isaiahs reception to the voices that it shook him so violently that it felt a s if the whole building shook with him.And I said Woe is me I am anomic, for I am a man of unclean lips, and I live among a people of unclean lips yet my eyes have seen the King, the Lord of Hosts We are back again to the unworthiness of human kind to gaze upon the Lords splendour, You cannot see my face for no man shall see me and live. Herbert suggests that I am lost is because Isaiah is reduced to the silence and stillness of death (Herbert 197359). For Herbert this is due to him being a creature of sin confronted with holy perfection, not just that of a disciple meeting the deity that created him.Unclean lips demonstrates that Isaiah is aware of the sinful nature not only of himself but of his fellow people, something that does not please the Lord and softness to use his mouth in the service of God (Clements 198075). Then one of the seraphs flew to me, holding a live coal that had been taken from the alter with a pair of tongs. This section of the chapter is different to any other calling to minister for God. The prophets in the bible are always seen to endure trials and hardship before they enter Gods favour.Abraham was tasked with the slaughter of his son and perhaps the most well known trail is that of Job who had to undertake a huge ordeal before the Lord gace Job twice ass much as he had before (Job 4210). Whom shall I send, and who will go for us? the us indicates that God is deliberating with the Holy council of seraphs surrounding Him, however it is also clear that Isaiah is meant to soak up, in a sense, so that he recognizes that only he (Isaiah) can answer that question by giving himself fully to the work of the Lord.The us could also be interpreted as an early mention or idea of the Trinity. The Jewish people are waiting for a the Nazarene come from God and so it could be logical to suggest that until that the Nazarene comes, He is with the Lord and there could already be a purpose of the Holy Spirit in the way the breath moves over the piddle in creation. However it is more likely that God wanted Isaiah to part himself to god freely, giving Isaiah a choice as to whether he will go out and prophesy about the Lord, therefore using the question and the ruse of the Holy council to incite Isaiah to come forward.And I said, Here am I send me this response shows that Isaiah had a willingness to go and convey out the work Yahweh had for him. Although it seems like one single task to complete, I gullt think there can be any question that Isaiah knew this was him giving his whole life to the service of the Lord. Although up to this point Isaiah does not know what this task is, it can be derived that from the burning coal purgation his lips it seems he is called to preach and prophesy to the people about Yahweh and that this cleansing has allowed the word of God to flow through his lips.And He said, Go and say to this people the reference to this people suggests that there is an segment of divine rejection (Clements 198076). Yahweh no prolonged sees the chosen people in a favourable light and is send Isaiah to tell them. Keep listening but do not pick up there is, for Clements, a sense of irony in this section, for the prophet doubtless did, very passionately and sincerely, want the people to hear and to understand (198077).Clements also suggest as Isaiah will have written this account some time after the vision occurred, it could be that he integrated how the message was received into the words that Yahweh spoke to him. However, due to the belief that God is in everything and everything comes from God, Isaiah would have been justified in doing this as he would know that the change of the hearts of the people towards his message is because of God. Then I said, How long, O Lord throughout the Bible, how long is often the start of a lamentation.This cry out is not just asking how long the suffering will last, but a plea for God to end it quickly. Until cities lie waste without indweller is a reference to the devastation that war will bring about when the Assyrian empire seeks to expand further. The land is utterly desolate refers to Judah, where Isaiah ministers, however it may mean the whole of the promised land. Verses 12 13 are an addition by and editor, most probably one of the later Isaian disciples around the time of during the exile and restoration periods.Until the Lord sends everyone far away adds to this idea as it moldiness refer to the Assyrian empire sending the Jews to captivity in Babylon. Even if a tenth part stiff in it, it will be burned-out again, like a terebinth or an oak whose stump remains standing when it is felled. This passage is a complex one with much debate on what the Hebrew originally was and therefore how it should be translated into the Bible of today. The most widely regarded solution would be that the Hebrew bam should in fact be bamah which means high place. Therefore the noun for stump, which in Hebrew is massebe? would then mean sacred gat. Thus a sacred pole grows out from its place in a hill-shrine (Clement 198078) is the new judgment of conviction created. However this passage is translated, it is agreed that there is a very real element of threat present. Just as a stump is not left wing in the ground, but instead a hole drilled in the top and filled with fuel and burned, so will the Jews suffer, even though they may feel they have suffered enough. The Holy Seed is its stump is close certainly a later addition, post exile, in order to give hope to those who were now under the Babylonian captivity.Herbert comments that this sentence is absent from the Septuagint, but the Greek Modified verse 12 to mean and those who were left on the land were figure, a similarly hopeful note. (Herbert 197360). The addition of this last sentence gives hope as it suggests that even the stump of a felled tree may once again grow, meaning that some will survive and carry on the line of David.