Isaías 6
Thomas Constable · Citado em PreceptAustin
Isaías 6
Constable - It is in seeing God for who He is that we can see ourselves for who we are and can, therefore, accurately evaluate our condition (Isaiah - Expository Notes) John Fish explains that Isaiah "does not merely say that he is doomed because of the belief that no man can see God and live (Ex 33:20), but because the vision has revealed the infinite moral contrast between the One on the throne and Isaiah himself. “Isaiah saw himself in the light of Jehovah’s infinite holiness. It is ever thus when man is brought consciously into the presence of God.”(The Commission of Isaiah - Emmaus Journal V4:1, Summer, 95) John
Isaías 6
Constable notes that "Many preachers of this passage have pointed out that the order of events is very significant. First, after gaining a greater appreciation for God’s holiness and his own sinfulness, Isaiah said “woe” acknowledging his own uncleanness. Second, the seraphim said “lo” (“behold” in the NASB) pointing to God’s provision for cleansing. Third, God said “go” (Isa 6:9) giving the prophet a mission to fulfill. (Isaiah - Expository Notes) It will again be subject to burning - This is a difficult phrase. Although, one should avoid dogmatic interpretation, it seems to predict that the remnant will pass through another "fire", which could refer to further chastisement. Irregardless, the important point is that the "burning" would not result in complete destruction, for God would preserve a holy remnant. Some commentators see this as a prophecy that will ultimately be fulfilled in the time of the Great Tribulation, the time of Jacob's distress, when "Many will be purged, purified and refined" (Da 12:10-note), which will result in 1/3 of the nation of Israel receiving the Messiah as Savior (Zech 13:8, 9).
Isaías 6
Constable comments that… When the nation was thoroughly cut down and burned, there would be a little spiritual life in it that would eventually sprout. This happened when a small number of godly exiles under the leadership of Zerubbabel, Nehemiah, and Ezra returned to the land and reestablished the nation. Antiochus IV of Syria almost consumed even this remnant during the inter-testamental period. They were the initial holy seed (cf. Isa 41:8; 43:5; 53:10; 59:21; 65:9; 66:22; 1Ki 19:18; Ro 11:5), but Messiah would be the ultimate holy seed (Heb. zera, a collective singular; cf. Isa 4:2; 11:1) who would arise out of the chastened nation. (Isaiah - Expository Notes) Gary Smith summarizes Isaiah 6… From this passage one can conclude that the servants of the Holy King may be called upon to (a) worship God and praise him with the heavenly hosts; (b) repent of daily sins in order to enter the presence of a holy God; (c) serve the king; (d) speak the message God gives regardless of its popularity or severity; (e) cause some to harden themselves for destruction; or (f) give a ray of hope in times of disaster and hopelessness. Although some of Isaiah's responsibilities might not seem very inviting, personal preferences and fear fade into the background when a person has had the privilege of seeing the glory of the Holy King. (See Isaiah 1-39: An Exegetical and Theological Exposition) John Fish offers a sobering summation of the last section of Isaiah 6… The preaching of Isaiah in Isaiah 6 calls us to remember a solemn and important message of Scripture. The God of grace and mercy is also a God of judgment. Even though God is longsuffering and a God of love, His love and patience cannot be assumed presumptuously. There will come a day when He will come and deal out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. And these will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power (2Th 1:8, 9). The day of grace will end and there will be no more opportunity for salvation for those who have rejected the Lord Jesus. Isaiah, chapter six teaches us that even in this age the day of grace may come to an end for certain individuals. That happened to Israel in Isaiah’s day and to many of the individuals in it. Because of their sin which is presented in the first five chapters, they are judged by God. God “gave them up.” He cut them off from further light. The effect of this was to confirm them in their sin, and therefore confirm them in their lost estate. Are we offended by this? We should only be offended if we are offended by the fact that God is a God who judges sin. This has nothing to do with innocent people being kept from salvation. We may safely say at once that God never harden [sic] hearts that would otherwise be soft, and that owe their hardness to His interposition. He does not blind the eyes of those that would fain see, and apart from His interposition, would see. Rather this hardening is the outworking of the message of Pr 29:1, He, that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. God will not forever offer the pearls of His grace and salvation to those spiritual swine who continually trample them in the dust. This is a solemn warning for all who are outside of Christ to take heed and to come to Him in faith. But it is never meant to be a message of despair to any lost sinner who desires salvation and would like to come to the Savior. There is no sin which is too great for the grace of God, and anyone who wants salvation can rest in the promise that “the one who comes to Me I will certainly not cast out” (Jn 6:37). Those who are hardened by God are simply confirmed in their own sinful thoughts and desires. They are already rebellious and hostile to God. The judgment of God means that they will continue this way. This message is also a message that grace really is grace. God is under no obligation to forgive all sinners. Nor is He obligated to offer salvation to everyone forever. When He judges sin, He is still perfectly just and righteous. Isaiah, chapter six is a message that the judgment of God is not only in the future, it may also be now. (The Commission of Isaiah - Emmaus Journal V4:1, Summer, 95)