Isaías 6
John MacArthur · Citado em PreceptAustin
Isaías 6
MacArthur writes that "John unambiguously ties Jesus to God or Yahweh of the OT (see Jn 8:58 - Jesus declared Himself to be Yahweh, i.e., the Lord of the OT). Therefore, since Jn 12:41 refers to Jesus, it makes Him the Author of the judicial hardening of Israel. That fits His role as Judge (see Jn 5:22, 23, 27, 30; 9:39)." (See context The MacArthur Study Bible) In summary, Jesus is the "LORD" Isaiah saw. Jesus is Jehovah in the Old Testament (See caveats) Lofty (07311) (ruwm) is a primary root which conveys three ideas (1) literal height, (2) height symbolic of notions (glory, exaltation - Ps 34:3 exalt His name), and (3) height symbolic of negative notions (arrogance & pride). The OT uses ruwm with positive meaning most frequently of God's being high as in rank (cf 2Sa 22:47; Ps 18:46; Ps 113:4). In the present context while elevation in regard to rank is certainly intended, it also suggests a more literal meaning, implying Isaiah had to look upwards to see the lofty Lord. Exalted (05375) (nasa') is a common OT verb (some 612 verses) and conveys the sense of lift up or lifted up as in Isa 6:1. (This picture of the exalted Lord brings to mind Michael W Smith's song - Above All) The train - This describes the hem or fringe (cf Ex 28:33, 34) of His robe which appropriately filled the temple. (just as "the cloud… the glory of Jehovah filled the Tabernacle" in Ex 40:35) His robe - In Psalm 104 God's "robe" is described as light… Covering Yourself with light as with a cloak (Ps 104:2)
Isaías 6
MacArthur writes… Though Isaiah may have been at the earthly temple, this describes a vision which transcends the earthly. The throne of God is in the heavenly temple (Rev. 4:1-7+; Rev 11:19+; Rev 15:5-8+). (See context in The MacArthur Bible Commentary) I CAN ONLY IMAGINE Play & praise as you ponder one day seeing Holy Holy Holy Mercy Me I can only imagine what it will be like When I walk by your side I can only imagine what my eyes will see When your face is before me I can only imagine I can only imagine Surrounded by your glory What will my heart feel? Will I dance for you Jesus, Or in awe of you be still? Will I stand in your presence, Or to my knees will I fall? Will I sing Halelluja, Will I be able to speak at all? I can only imagine I can only imagine ISAIAH, MIGHTY SEER Martin Luther Isaiah, mighty seer, in days of old The Lord of all in spirit did behold High on a lofty throne, in splendor bright, With flowing train that filled the temple quite. Above the throne were stately seraphim; Six wings had they, these messengers of Him. With twain they veiled their faces, as was meet, With twain in reverent awe they hid their feet, And with the other twain aloft they soared, One to the other called and praised the Lord: “Holy is God, the Lord of Sabaoth! Holy is God, the Lord of Sabaoth! Holy is God, the Lord of Sabaoth! Behold, His glory filleth all the earth!” The beams and lintels trembled at the cry, And clouds of smoke enwrapped the throne on high. Related Resources: Praise to the Lord the Almighty Praise to the Lord the Almighty - Fernando Ortega (recommended!) Indescribable - Chris Tomlin Indescribable - Laura Story Isaiah 6:2 SERAPHIM STOOD ABOVE HIM, EACH HAVING SIX WINGS: WITH TWO HE COVERED HIS FACE AND WITH TWO HE COVERED HIS FEET AND WITH TWO HE FLEW 1Ki 22:19; Job 1:6; Da 7:10; Zech 3:4; Luke 1:10; Rev 7:11 seraphim - Ps104:4; Ezek 1:4; Heb 1:7 wings Ex 25:20; 37:9; 1Ki 6:24,27; 8:7; Ezek 1:6,9,24; 10:21; Rev 4:8) face Ge 17:3; Ex 3:6; 1Ki 19:13; Ps 89:7 feet Job 4:18; 15:15; Ezek 1:11 fly - Isa 6:6; Ps18:10; 103:20; Ezek 10:16; Da 9:21; Rev 8:13; 14:6 Seraphim (08314) (seraph [fiery serpent - Nu 21:6, Isa 14:29) is related to the verb sarap = to burn, of literal burning, Lv 4:12, Josh 6:24, Je 7:13, almost always of destructive burning is the plural of seraph (In Hebrew the "-im" ending signifies plurality) literally means burning one, fiery one or glowing one. Seraphim contrary to popular opinion is not a class of angels but a separate class of created beings. They are not "originally mythically conceived with serpents' bodies" as one popular Hebrew lexicon suggests, for they clearly are described with feet, face and wings (no hands described). As Harrison suggests (TWOT) the idea of burning suggest as that "These… beings were brilliant as flaming fire, symbolic of the purity and power of the heavenly court." Seraph - 7 OT uses - Nu 21:6, 8; Dt 8:15; Is 6:2, 6; 14:29; 30:6 In Numbers seraph is used of the fiery serpents… And the LORD sent fiery serpents (seraphim) among the people and they bit the people, so that many people of Israel died. (Nu 21:6) Comment: Here the word fiery or burning probably refers to the burning pain and the inflammation which resulted from the venomous bite, which brought death to all who would not look at the bronze serpent and live. (cp Nu 21:5, 6, 7, 8, 9, cp Jesus' teaching Jn 3:14, 15 , 2Co 5:21, cp destruction of the idol Israel had made from the bronze serpent 2Ki 18:4) BEFORE HIS EYE (Play hymn) Neil Barham Faces covered, wings resplendent, Seraphim before Him bow! Angels tremble, martyrs weep, and saints perfected praise Him now! Holy is the angels’ Maker, He who spread His stars in the skies. Holy is the Judge of Creation, all lies bare before His eyes! Woe is me, for I am ruined! For my eyes have seen the King! Robed in righteousness, and holy: Hear the Voice of Judgment ring! All unclean, my lips, my spirit, vile and foul in all I do! All corrupt, my heart within me, wretched, wicked through and through! Every hope I must abandon! Guilty, I await His stroke. Now must come His righteous sentence: Wait! A Bright Form parts the smoke! Bleeding feet stride through the temple! Christ approaches, weeping love! Wounded hands remove my filthiness, God’s caress in every move. Freely righteous! Full atonement! Justified, from sin set free! By the Word of God the Father, I’m declared as pure as HE! At the Cross, His wounds acquit me! Fatal wounds proclaim His praise! And the Empty Tomb sings His glories: Justice is assuaged by Grace! Covered his face… his feet - Notice how the Seraphim acknowledge the person of Jehovah by their actions (and then in Isa 6:3 with their words), even covering their face undoubtedly because of the overwhelming glory of God's holy presence. They dare not gaze at the glory of Jehovah! As an aside, this surely points to an amazing display of grace from God to man, that the man Isaiah would even be permitted to look upon such a sight without dying (cf Ex 33:20, Jn 1:18, 6:46, 14:9, Col 1:15-note, 1Ti 6:16) Thine angels adore Thee, All veiling their sight Play Immortal, Invisible, God Only Wise Vine adds that… With two they covered their feet, in acknowledgment of the lowliness of their glorious service. With twain they were flying, or hovering. The verbs are in the imperfect tense, describing what they were doing continually. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) Isaiah 6:3 AND ONE CALLED OUT TO ANOTHER AND SAID "HOLY, HOLY, HOLY IS THE LORD OF HOSTS, THE WHOLE EARTH IS FULL OF HIS GLORY: Ex 15:20,21; Ezra 3:11; Ps 24:7, 8, 9, 10) (Ex 15:11; Rev 4:8,9; 15:3,4) (Isa 11:9,10; 24:16; 40:5; Nu 14:21; Ps 19:1, 2, 3; 57:11; 72:19; Hab 2:14; Zec 14:9; Ep 1:18) Resources Jehovah Sabaoth, LORD of hosts, of armies Knowledge Of The Holy - A W Tozer's classic book on God's Attributes The Pursuit of God - A W Tozer Holiness - Micah Stampley Blessed Be Your Name Matt Redman (Alternate version) How Great is our God - Chris Tomlin Holy is the Lord - Chris Tomlin Holy, Holy, Holy - Hillsong United JEHOVAH'S UNSURPASSED HOLINESS And one called out to another - One to another suggest an antiphony (as when one choir alternates in singing with another). Vine comments… This suggests that their utterances were antiphonal, though not in song. There is no record in Scripture of angels singing. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) Holy, holy, holy - The Seraphic attribution of holy in triplicate is the Hebrew way of denoting "intensity". The triplicate is the strongest way the Hebrew language can express the superlative (cf Ezek 21:27, Jer 22:29, cf NT triplicates - Re 8:13, ). Thus this "emphatic Semitic triplet" underscores God's extreme/unsurpassed level of holiness, an infinite degree of holiness. Some see this threefold repetition of holy as an OT allusion to the Trinity, with which while compatible would not be dogmatic proof of the Trinity (eg, it would probably be inappropriate to use Isa 6:3 as strong substantiation of the Trinity in the OT). Caution is also advisable when one attempts to associate theological significance to the number three (eg, E W Bullinger says that "three denotes divine perfection" but again a "Berean-like" [Acts 17:11] mindset is advisable when evaluating such comments.) Net Bible adds that… Some have seen a reference to the Trinity in the seraphs' threefold declaration, "holy, holy, holy." This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis… By repeating the word "holy," the seraphs emphasize the degree of the Lord's holiness. (Isaiah 6 Commentary) This sole OT occurrence of a threefold repetition of God's holy character is echoed in the book of Revelation where John records that… the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, “Holy, holy, holy is the Lord God, the Almighty, Who was and Who is and Who is to come.” (Re 4:8-note), contrasting with the thrice repetition of six in the number of the Beast in Rev 13:18-note). Holy (06918) (qadosh) means consecrated, set apart (as dedicated to God), and designates that which is opposite of the common or profane. In the case of God, qadosh describes what He is by His intrinsic nature and as regards man, it refers to those that have been brought into the sphere of the sacred (set apart) by God. Related Resource: Holy - God's Attribute The NET Bible note adds that… The basic sense of the word "holy" is "set apart from that which is commonplace, special, unique." In this context the Lord's holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is "set apart" from the world over which He rules. Note the emphasis on the elevated position of his throne in Isa 6:5. At the same time his holiness encompasses His moral authority, which derives from His royal position. As King He has the right to dictate to His subjects how they are to live; indeed His very own character sets the standard for proper behavior. He is "set apart" from His subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in Isa 6:5 Isaiah laments that he is morally unworthy to be in the King's presence. (Isaiah 6 Commentary) Commenting on God's holiness Fish writes that… There is an incomprehensible contrast between what is divine and what is human. Also the holiness of God consists of His positive attributes which constitute His deity. The holiness of God involving His inner essence is largely hidden, but His glory is manifest, being declared by the whole creation. (The Commission of Isaiah - Emmaus Journal V4:1, Summer, 95) Young… As used here, qadosh [holy] signifies the entirety of the divine perfection which separates God from His creation. Jamieson… God's holiness is the keynote of Isaiah's whole prophecies. J
Isaías 6
MacArthur writes that "Isaiah’s message was to be God’s instrument for hiding the truth from an unreceptive people. Centuries later, Jesus’ parables were to do the same (Matt. 13:14,15; Mark 4:12; Luke 8:10; cf. 29:9,10; 42:18; 43:8; Deut. 29:4; John 12:40; Acts 28:26,27; Rom. 11:8). (See context in The MacArthur Bible Commentary) Gary Smith has a good summation of the principle of judicial hardening explaining that… The doctrine of hardening people's hearts is a controversial perspective that initially seems almost inappropriate for a preacher or for God. Yet Ro 1:18-32 (notes) speaks of a similar situation in which people knew the truth of God's revelation but refused to follow it. As a result "their thinking became futile and their foolish hearts were darkened" (Ro 1:21-note). Consequently "God gave them over in the sinful desires of their hearts… to a depraved mind" (Ro 1:24-note, Ro 1:28-note). These sinners deserve death and will experience the wrath of God, with no hope of healing because they purposely reject what they knew to be the will of God. Thus hardening comes at the end of God's dealing with rebellious sinners and just before their judgment. God starts out graciously revealing his will and offering repentance, but if people repeatedly reject God, eventually the day of hardening and judgment will come. At times it may be hard for the believer to follow God, but life will be far harder for those who harden their hearts and refuse to listen to God's voice. (See context in Isaiah 1-39: An Exegetical and Theological Exposition Bolding added) The NET Bible has a lengthy insightful note on this enigmatic passage… Do we take this commission at face value? Does the Lord really want to prevent his people from understanding, repenting, and being healed? Isaiah 6:9, which ostensibly records the content of Isaiah's message, is clearly ironic. As far as we know, Isaiah did not literally proclaim these exact words. The Hebrew imperatival forms (Commands) are employed rhetorically and anticipate the response Isaiah will receive. When all is said and done, Isaiah might as well preface and conclude every message with these ironic words, which, though imperatival in form, might be paraphrased as follows: "You continually hear, but don't understand; you continually see, but don't perceive." Isaiah might as well command them to be spiritually insensitive, because, as the preceding (Isaiah 1-5) and following chapters (Isaiah 7-12) make clear, the people are bent on that anyway. (This ironic command is comparable to saying to a particularly recalcitrant individual, "Go ahead, be stubborn!") Isaiah 6:10b is also clearly sarcastic. On the surface it seems to indicate Isaiah's hardening ministry will prevent genuine repentance. But, as the surrounding chapters clearly reveal, the people were hardly ready or willing to repent. Therefore, Isaiah's preaching was not needed to prevent repentance! Isaiah 6:10b reflects the people's attitude and might be paraphrased accordingly: "Otherwise they might see with their eyes, hear with their ears, understand with their mind, repent, and be restored, and they certainly wouldn't want that, would they?" Of course, this sarcastic statement may also reveal that the Lord Himself is now bent on judgment, not reconciliation. Just as Pharaoh's rejection of Yahweh's ultimatum ignited judgment and foreclosed, at least temporarily, any opportunity for repentance, so the LORD may have come to the point where He has decreed to bring judgment before opening the door for repentance once more. The sarcastic statement in Isaiah 6:10b would be an emphatic way of making this clear. Perhaps we could expand our paraphrase: "Otherwise they might…repent, and be restored, and they certainly wouldn't want that, would they? Besides, it's too late for that!" Within this sarcastic framework, Isaiah 6:10a must also be seen as ironic. As in Isaiah 6:9 the imperatival forms should be taken as rhetorical and as anticipating the people's response. One might paraphrase: "Your preaching will desensitize the minds of these people, make their hearing dull, and blind their eyes." From the outset the Lord might as well command Isaiah to harden the people, because his preaching will end up having that effect. Despite the use of irony, we should still view this as a genuine, albeit indirect, act of divine hardening. After all, God did not have to send Isaiah. By sending him, He drives the sinful people further from Him, for Isaiah's preaching, which focuses on the LORD's covenantal demands and impending judgment upon covenantal rebellion, forces the people to confront their sin and then continues to desensitize them as they respond negatively to the message. As in the case of Pharaoh, Yahweh's hardening is not arbitrarily imposed on a righteous or even morally neutral object. Rather His hardening is an element of His righteous judgment on recalcitrant sinners. Ironically, Israel's rejection of prophetic preaching in turn expedites disciplinary punishment, and brings the battered people to a point where they might be ready for reconciliation. The prophesied judgment (cf. Isa 6:11-13) was fulfilled by 701 B.C. when the Assyrians devastated the land (a situation presupposed by Isa 1:2-20; see especially Isa 6:4-9). At that time the divine hardening had run its course and Isaiah is able to issue an ultimatum (Isa 1:19, 20-note, one which Hezekiah apparently took to heart, resulting in the sparing of Jerusalem (see Isa 36-39) and cf. Jer 26:18,19 with Mic 3:12). This interpretation, which holds in balance both Israel's moral responsibility and the LORD's sovereign work among His people, is consistent with other pertinent texts both within and outside the Book of Isaiah. Isaiah 3:9 (note) declares that the people of Judah "have brought disaster upon themselves," but Isa 29:9, 10 indicates that the Lord was involved to some degree in desensitizing the people. Zec 7:11, 12 looks back to the pre-exilic era (cf. Isa 6:7) and observes that the earlier generations stubbornly hardened their hearts, but Ps 81:11-12, recalling this same period, states that the Lord "gave them over to their stubborn hearts." (Isaiah 6 Net Bible Comments) (Paragraph indentations, bolding and italics added) Robert Murray McCheyne who himself died at a young age gave this advice to a young ministerial student I know you will apply hard to German, but do not forget the culture of the inner man—I mean of the heart. How diligently the cavalry officer keeps his saber clean and sharp; every stain he rubs off with the greatest care. Remember you are God’s sword, His instrument—I trust, a chosen vessel unto Him to bear His name. In great measure, according to the purity and perfection of the instrument, will be the success. It is not great talents God blesses so much as likeness to Jesus. A holy minister is an awful weapon in the hand of God. (Amen!) It is interesting to note the parallels between the divine encounter in Isaiah 6 and that of Peter and the disciples with Christ in Luke 5… And when He (Jesus) had finished speaking, He said to Simon, "Put out into the deep water and let down your nets for a catch." And Simon answered and said, "Master, we worked hard all night and caught nothing, but at Your bidding I will let down the nets." And when they had done this, they enclosed a great quantity of fish; and their nets began to break; and they signaled to their partners in the other boat, for them to come and help them. And they came, and filled both of the boats, so that they began to sink. But when Simon Peter saw that, he fell down at Jesus' feet, saying, "Depart from me, for I am a sinful man, O Lord!" For amazement had seized him and all his companions because of the catch of fish which they had taken; and so also James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, "Do not fear, from now on you will be catching men." And when they had brought their boats to land, they left everything and followed Him. (Luke 5:4, 5, 6, 7, 8, 9, 10,11) Observe that Peter like Isaiah recognized his personal sinfulness in the presence of Messiah's perfect holiness. And similar to the LORD in Isaiah 6, Jesus (Who in fact I believe is also Jehovah of Isaiah 6) gives Peter, James and John a commission to be "catching men" to which they responded to the Lord's call/commission (much like Isaiah) by leaving everything and following Him. Isaiah sadly unlike the disciples did not receive a promise of procuring men but rather a promise of reproving men because of their rejection of Truth. Isaiah 6:10 RENDER THE HEARTS OF THIS PEOPLE INSENSITIVE, THEIR EARS DULL, AND THEIR EYES DIM, OTHERWISE (LEST) THEY MIGHT SEE WITH THEIR EYES, HEAR WITH THEIR EARS, UNDERSTAND WITH THEIR HEARTS, AND RETURN AND BE HEALED heart: Isa 29:10 63:17 Ex 7:3 10:27 11:10 14:17 Dt 2:30 Eze 3:6-11 2Co 2:16 dull: Dt 32:15 Ps 17:10 ears: Jer 6:10 Zec 7:1 otherwise: Jer 5:21 Jn 3:19,20 Ac 3:19 28:27 return: Isa 19:22 Mt 13:15) Related Passages: Multiple related passages dealing with "judicial hardening" and the related topic of Jesus speaking in parables - Dt 29:4+, Isa 6:9,10+ Mt 13:11-15+ Mk 4:11-12+ Lk 8:10+ Jn 9:39-41, Jn 12:38-40 Acts 28:26,27+ Ro 11:7-10+, 2Co 3:14-15+, Eph 4:17-18+, 2Th 2:10-12+. THE PENALTY FOR REJECTING GOD'S WORD! Render… insensitive - Literally, this reads "Declare fat the heart". These are frightening words to me, for my heart too often "prone to wander, Lord I feel it", and it always crosses my mind that God might do just this to my heart! He might allow me to have what I want. This is a frightful state. I realize that in this context this people represents unbelievers in Judah whose minds have been deceived and whose hearts have become hardened by continual rebellion to God's warnings. God is no respecter of persons, and He will not hold back His hand of just discipline for His children. So let us all beware, lest our hearts should be hardened by the deceitfulness of sin (cf Heb 3:13-note). Insensitive (08082) (shamen/saman) is a verb which means to be fat or to become fat (Dt 32:15, Neh 9:25, Jer 5:28) and is used figuratively to describe one who is self-satisfied, surfeited, lazy (Neh 9:25) and insensitive to God's plans and unreceptive of His law and will (Dt 32:15). In Isaiah 6:10 shamen is translated in the Septuagint with pachuno (from pachus = thick) which means to make fat and is used only in Acts 28:27+ and Mt 13:15, both uses in the passive voice (action or effect coming from without from an unmentioned force, in context assumed to be God = "divine passive") figuratively meaning to become dull or calloused. Calloused means to make insensitive or to deaden feelings or morals. Shamen/saman - NAS = fat(1), grew fat(2), grown fat(1), insensitive(1), render(1). - Deut 32:15 (used twice); Neh 9:25; Isa 6:10; Jer 5:28. Otherwise (06435) (pen) is a conjunction that introduces a negative purpose. The primary function of pen at the beginning of a clause is to express precaution. The negative purpose in context is to keep Judah from seeing the divine truth, turning and being saved (those who are part of the remnant [see "tenth" below] are the exception). The upshot is that those who have rejected truth, are to be irreparably hardened by the very truth they chose to reject! (This is discussed in more detail in the comments on Isa 6:9 above) This verse is a classic example of a chiasmus in which there is an inversion in the second set of phrases of the order of similar words in the first section. In other words - heart… ears… eyes… see with their eyes… hear with their ears… understand with their hearts. Hearts… insensitive… understand - So they cannot understand God's message. Ears dull… hear - So they cannot hear God's message. Eyes dim… see - So they cannot perceive God's message. In this verse God is describing to Isaiah the "fruit" of his proclamation - insensitive hearts, dull ears, and dim eyes! Stated another way, God is telling Isaiah that he would be the instrument of Judah's divinely appointed judicial hardening and spiritual blindness! God's command to preach the truth was in effect His command to harden and blind Judah! Woe! Return (turn back) (07725)(shub/sub) means to turn back and in the Lxx is translated with epistrepho which means to revert, to turn about, to turn around, to turn toward, to return and figuratively to convert. The idea is a definite turn to God in conduct as well as in one's mind. In this prophecy God says those who reject His Word of Truth have gone too far and cannot return. Healed (07495)(rapha/rophe) primarily describes the process of healing as when one is restored to health (eg, fertility Ge 20:17, of wounds Lev 13:18, Jer 15:18). In a spiritual sense, rapha means to be made whole as in Isaiah 53:5 where because of the divine scourging and chastening that fell upon the Lamb of God at Calvary, "we are healed (rapha)". See related study of this great Name of God - Jehovah Rapha: (Jehovah Rophe) The LORD our Healer Vine - The people had so persistently perverted their ways that they had gone beyond the possibility of conversion and healing. A man may so harden himself in evil as to render his condition irremediable, and this by God’s retributive judgment upon him. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) Criswell explains that "God in His omniscience knew in advance that the nation would not respond but would remain indifferent and unrepentant, and thus would become hardened. The judgment on the nation Israel did not preclude the repentance of a remnant (cf. Isa 11:11, 12-note). J. Alec Motyer observes that "Isa 6:9 speaks of both the outer faculties (hearing, seeing) and the inner ones (understanding/‘discerning’, perceiving/‘knowing’). Isa 6:10 arranges these into a rounded structure (heart, ears, eyes, eyes, ears, heart) thus emphasizing a total inability to comprehend… These were the days in which the decisive word was spoken and refused. ‘Opportunity in human life is as often judgment as it is salvation.’ (See context in The Prophecy of Isaiah) Fish explains the judicial hardening… What the hardening is. Sin carries with it its own consequences so that rejection of God itself produces insensitivity to God. It becomes clear that the nation has hardened itself so that they have passed the point of repentance and response to God. Their choice of sin and disobedience was settled and therefore “God gave them up” (Ro 1:24, 26, 28). This generation is being confirmed in its rebellion and will not be given another chance. God will destroy it (Is 6:11, 12) and therefore judicially blinds them to further light. The thought of Isa 6:9, 10 is complex and must be viewed from different aspects. The main thought is that of the hardness and blindness of the nation. On the one hand this is the fruit of their own depravity. On the other it is the execution of God’s righteous judgment. In addition Isaiah is the agent in achieving this effect. A final question which needs to be answered is why Isaiah was to preach and call the nation to repentance which was already judicially blind. At least two reasons may be given. One is that the judgment of blindness over the nation as a whole did not preclude the salvation of individuals. Even today while Israel as a nation is blinded (2 Cor. 3:15), God is still saving individuals (Rom. 11:1). These individuals who would be saved through Isaiah’s ministry are the basis for the remnant of verse 13. Secondly, if the theocracy was to come to an end, then it must be evident that it no longer had a concern for God. Isaiah was to preach to stony soil in order that it might be apparent that the nation no longer was responsive to God and was ripe for banishment. (The Commission of Isaiah - Emmaus Journal V4:1, Summer, 95) The divine commission in Isaiah 6:9,10 is quoted by Jesus in Matthew 13 in the context of issuing a rebuke to the hypocritical religious leaders who were making an external show of religion while failing to exhibit evidence of internal, heart change. It would be beneficial for us to review these Scriptures, lest any of us should think we stand (1Cor 10:12)… Matthew 13:10 And the disciples came and said to Him, "Why do You speak to them in parables?" 11 Jesus answered them, "To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. 12 "For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. 13 "Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. 14 "In their case the prophecy of Isaiah is being fulfilled, which says, 'YOU WILL KEEP ON HEARING , BUT WILL NOT UNDERSTAND; YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; 15 FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, WITH THEIR EARS THEY SCARCELY HEAR , AND THEY HAVE CLOSED THEIR EYES , OTHERWISE THEY WOULD SEE WITH THEIR EYES , HEAR WITH THEIR EARS , AND UNDERSTAND WITH THEIR HEART AND RETURN , AND I WOULD HEAL THEM.' 16 "But blessed are your eyes, because they see; and your ears, because they hear. 17 "For truly I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it. (Mt 13:10-17) Comment: God considers Isaiah 6:9, 10 so significant that they are quoted no less than six times in the NT (Mt 13:14, 15; Mk 4:12; Lk 8:10; Jn 12:40; Acts 28:25, 26, 27, 28; Ro11:8)! Isaiah 6:11 THEN I SAID, "LORD, HOW LONG?" AND HE ANSWERED, "UNTIL CITIES ARE DEVASTATED AND WITHOUT INHABITANT, HOUSES ARE WITHOUT PEOPLE AND THE LAND IS UTTERLY DESOLATE Lord: Ps 74:10 90:13 94:3 Until the: Isa 1:7 3:26 24:1-12) Then - After Isaiah had received the specifics regarding his "difficult" mission. Lord how long (cf similar query of "How long?" in context of judgment - Da 8:13-note, Da 12:6-note) - Isaiah knew that God would not cast off His people forever (cf Ex. 32:9, 10, 11, 12, 13, 14) and so he desires to know how long until the end of the divine judgment? To speak of God's judgment is a "heavy" responsibility for Isaiah, and for believers today who are sent to give forth the "good news", remembering that the Biblical pattern is first the "bad news" (See Ro 1:18-3:20) and then the "good news" (Ro 3:21ff "but now"). (Related Resource: The Bridge Illustration = The Romans Road to Salvation) Until - This marks the time of judgment, up to the time it is completed as described (devastated… without inhabitant… without people… utterly desolate). Cities are devastated (laid waste)… without inhabitant… without people… utterly desolate (devastated, wasted) - The immediate fulfillment of this prophecy would be realized in Judah's exile to Babylon who destroyed the cities of the land. Let us not forget that devastation is the bitter but inevitable (Gal 6:7, 8, Hos 8:7) fruit of continual, unrepentant (thus unforgiven) sin (then and now)! Ryrie - Though the people would not pay attention, Isaiah was to continue to prophesy of the Babylonian deportation. (The Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers)