Is. 5:1 Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:
Is. 5:2 And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.
The first problem I encounter here is who is singing and to whom about whom? It would appear to be Isaiah singing back to God a song of God about His vineyard (identified as Israel in verse 7). This vineyard is in a rich and fertile mountain. God made every possible provision for His vineyard to bring forth wonderful fruit. Having provided so carefully and caringly for this vineyard, His expectation was that it would produce abundant, good fruit—instead it produced wild grapes. The Hebrew indicates that it caused a stink; it produced poison berries.
These words are a challenge to look inward to self. Have we true believers today not been provided for as lovingly as God provided for Israel? The obvious question emerges: How does my fruit smell to the Lord?
Is. 5:3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.
Is. 5:4 What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?
God is calling for a judgment, an analysis of the situation between God and His vineyard. He wants those who dwell in Jerusalem, the people of Judah, to tell Him just what else He could have done for His vineyard. What was it possibly lacking? What possible justification could they present for turning away from God and turning to the idolatrous ways of the nations around them? This is obviously a rhetorical question since there is no possible justification.
I can’t help but think that God must look at America in the same way. We were founded on biblical principles and became a force of evangelism in the world. God has obviously blessed us. Yet, now we have practically spit in His face in thanks for that blessing. We continue to make decisions that reflect rebellion and ingratitude. Morality is no longer defined by the principles in God’s Word; in fact, His Word is questioned as to it truly being “His Word.” What possible justification can there be for these actions?
Is. 5:5 And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down:
Is. 5:6 And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.
Again we are going to get a description of judgment. Why does God keep repeating Himself through His prophet? Why do parents have to keep correcting their children? Why do we impose consequences for disobedience? It’s in our sin nature to disobey. As parents, we announce consequences in hopes of avoiding the necessity of having to implement them. God knows the end from the beginning, yet He is patient and long suffering. He loves His children and wants them to be able to recognize that caring and patience when they look back regarding His actions on their behalf. They will have no excuses. He spelled the whole thing out for them beforehand.
First, God is going to remove the hedge of protection that He has had in place around His vineyard. Things that would destroy it, enemies to its fruitfulness, would be allowed in. He would cause it to become a place of waste, ruin, sadness, and gloom. He will not prune it (get rid of the useless parts) or dig it (get rid of the weeds). He will allow the briers and thorns to choke it and will withhold the nourishment of the rain from it.
Is. 5:7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
Now Isaiah specifically identifies the vineyard of YHWH as the nation of Israel, and Judah as His pleasant plant (a special place of delight in His vineyard). As He observed His people, He looked for sound judgment and reasoning according to His law, but what He observed was oppression (the result of ignoring His law). He looked for righteousness according to His law, but He observed a cry (a shriek of fright, horror, and anguish) as a result of their sin and rebellion.
Is. 5:8 Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth!
God saw greedy men that were intent on gaining more and more wealth. There was no concern for the rest of the people and their needs. Isaiah says woe to these people. In other words, you are going to suffer sorrow because of your greed.
Is. 5:9 In mine ears said the LORD of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant.
Is. 5:10 Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah.
YHWH had told Isaiah that many houses of the noble and wealthy would be brought to ruin and left empty. In fact, ten acres of a vineyard would only yield a bath (a bit over 8 gallons) of wine, and the seed of an homer (about 8 bushels) would yield an ephah (approximately 1/2 a bushel) of fruit. These are statements of very poor results. The land would not produce.
Is. 5:11 Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!
Is. 5:12 And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands.
Woe is an expression of anguish in light of what is foretold. Evidently there were people in the land whose whole purpose for the day was to drink themselves into oblivion. They had no real purpose in life and far too much wealth and time on their hands. They feasted with great entertainment and celebration; but their feasts were no longer centered on the Lord and His blessings upon them.
Is. 5:13 Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.
After looking at the Hebrew, I think the better translation would be “Therefore my people are going into captivity.” Why? Because they have no knowledge (comprehension, discernment), their honorable (worthy of honor, righteous) men are famished (suffering hunger), and their multitude (the masses of people) dried up with thirst. I think this is directly tied to the thoughts in the preceding verses. What is happening is a direct result of the greed and selfishness of the haves in the land and their utter disregard of the have nots.
Also important is the spiritual application to be made. Why are the people being judged? Because they have no spiritual understanding. Their leaders are suffering from spiritual malnutrition; and the people themselves, largely due to their leadership, are suffering from spiritual thirst. The lack of spiritual nourishment has caused the people to fall into sin without thought of the consequences before God.
Is. 5:14 Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.
This verse indicates to me that there will be plenty of room in hell for those who choose to go there. As usual, the direction of hell is denoted as down. Isaiah is stating that the gates of hell will open wide to receive many who are in positions of earthly honor and esteem. His statement is regarding Judah/Jerusalem, but is applicable to all who dwell on planet earth.
Is. 5:15 And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:
I think Isaiah is saying that God’s judgment will impact all levels of society—from the man of low esteem to the man of high esteem as well as the proud and arrogant. The difference in being brought down and humbled seems to be from the perception of the person being affected. The Hebrew for both words include “to depress or sink,” but the word for humbled includes the idea of humiliation, which would be more applicable to those in positions of earthly honor or filled with pride.
Is. 5:16 But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness.
When God executes judgment, it will result in His being recognized as holy and righteous. Man will recognize that the LORD is exalted (in a position far above and superior to that of man) and deserving of glory.
Is. 5:17 Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.
Then – after the time of judgment
The land will be allowed to heal. The lambs will be able to find pasture. The lands that had once belonged to the rich will provide food for those who are traveling through the land.
Is. 5:18 Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:
Is. 5:19 That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!
Iniquity - avon, aw-vone´; or avown, aw-vone´; perversity, i.e. (moral) evil:—fault, iniquity, mischeif, punishment (of iniquity), sin.
Cords - chebel, khay´-bel; from 2254; a rope (as twisted), especially a measuring line; by implication, a district or inheritance (as measured); or a noose; to wind tightly (as a rope), i.e. to bind; specifically, by a pledge; figuratively, to pervert, destroy.
Sin - chattacçth, khat-tawth´; an offence (sometimes habitual sinfulness), and its penalty.
Isaiah continues to pronounce several woes (reasons for grief). The first woe in this group is for those who continue in their evil ways and get entwined/twisted up/bound in their evil deeds/idolatries/lies. The result is that their sin becomes habitual, a way of life; and the cord becomes a thick and strong rope.
That type of lifestyle results in pride and arrogance; such men are wise in their own eyes. They have no fear of God and His judgments. They challenge Him to bring it on and put them in their place.
Is. 5:20 Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
The next woe is directed toward those that are perverting God’s truth—they are calling evil things good and good things evil. When we reject God’s truth, there is no firm basis for determining right from wrong. Our whole perspective on life becomes warped. (This is an attitude that is certainly becoming more and more prevalent in society today.) Isaiah’s poetic style results in a repetition of the same attitude with different word pictures.
Is. 5:21 Woe unto them that are wise in their own eyes, and prudent in their own sight!
The next woe is directed toward the proud and arrogant. There are so many verses in the scripture that reflect God’s attitude toward the proud.
Proverbs 8:13 The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.
Proverbs 16:18 Pride goeth before destruction, and an haughty spirit before a fall.
Ezekiel 16:49 Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.
1John 2:16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.
Is. 5:22 Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:
Is. 5:23 Which justify the wicked for reward, and take away the righteousness of the righteous from him!
The woes continue—this time to those who are drunkards and alcoholics. Drinking impairs your judgment. When your judgment is impaired, you are more susceptible to taking bribes and making unwise decisions—decisions that benefit the wicked and deny proper justice to the righteous.
Is. 5:24 Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.
Isaiah continues in his eloquent style regarding the future of those who reject the law, the truth from the books of Moses and the Ten Commandments—the word of the God of Israel. They will end up like straw burned in the fire, like dry grass burned in the flame. They will die like a plant with a rotten root; their lives will crumble into dust just as the bloom on a flower. The words go up also carry the meaning “cause to burn” in the Hebrew. The word rottenness includes the meanings “melting, stink.” There are enough comparisons here to me to be making a reference to burning in hell.
Is. 5:25 Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still.
Isaiah is stating that God is angry with His people--and for good cause. They have given Him plenty of reasons to direct His power in punishment against them. His anger has resulted in death, wounds, and evidently earthquakes. Even after dispensing some judgment, His hand remains in position to strike again. As a parent, I equate God’s action to a parent who is determining just how much punishment is necessary to bring about repentance and obedience.
Is. 5:26 And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly:
Is. 5:27 None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:
Is. 5:28 Whose arrows are sharp, and all their bows bent, their horses’ hoofs shall be counted like flint, and their wheels like a whirlwind:
Is. 5:29 Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it.
Is. 5:30 And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof.
An ensign carries the idea of a signal. It’s like God is sending out a message to nations all over the earth to come on over and take their spoil and plunder of His land and His people. The contrast seems to be that although God’s own people choose to ignore Him, the other nations of the world will respond to His signal swiftly and powerfully. I personally think this is a reference to the treatment of the Jews throughout history as a direct result of their rejection of God’s law and subsequently, His Son. During this time, until the Lord gathers the remnant to usher in His Kingdom, the land of Israel will face destruction, distress, and tribulation; and the happiness (from the Hebrew for “light”) of heaven will be affected.
I hadn’t really thought about the impact in heaven in that way before. Things on earth do affect things in heaven. In that regard, I am sure that the full joy of heaven will not be realized until the Father’s plan is completed.
Luke 15:10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
Romans 1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
Revelation 12:12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.
Is. 6:1 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
The Hebrew for the word sit indicates to sit down, specifically as judge. The Hebrew for the word throne implies a place of covering. The word for train includes the idea of a skirt, hem, bottom edge, or train.
Recently, as I have been pondering the scene in heaven through my studies of Revelation, I am beginning to understand more and more the picture that was being painted through the instructions for the tabernacle and its contents. This specific verse brings to mind the ark of the covenant and the mercy seat. Isaiah is getting a vision of God on His throne in His heavenly temple. My understanding is that the ark with its mercy seat represented God’s “throne” on earth.
Exodus 25:18-22 And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat. And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof. And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be. And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.
2Samuel 6:2 And David arose, and went with all the people that were with him from Baal of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.
Psalm 99:1 The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved.
The fact that Moses was instructed to have the wings of the cherubim covering the mercy seat implies that the heavenly throne is covered by the wings of cherubim. Isaiah very definitely sees the Lord in the most exalted position, “high and lifted up,” and clothed in the most magnificent garments. The train of the robe He wears “fills” the temple. I remember hearing one time that the length of a ruler’s train represented his position of power—the longer the train, the more power and authority he wields. God’s power is sovereign in all of creation as Isaiah will go on to share so beautifully in the later chapters. (Beginning with chapter 40 and following are some of my favorite scriptures in the whole of the Word.)
I think it is also significant that the Hebrew emphasizes that Isaiah is seeing the Lord in the position of judge since Isaiah is being used as God’s mouthpiece about judgment to come upon God’s people if they don’t repent and return to Him.
Is. 6:2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
Is. 6:3 And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.
The Hebrew for the word “seraphims” references “burning” ones. These created beings have six wings. It would seem that the covering of their faces and their feet are a sign of respect in the presence of holiness; mobility is necessary to their usefulness. This chapter in Isaiah appears to be the only place in scripture that uses the term seraphim. They are very similar to the cherubim as described elsewhere. One of their main functions is to praise the LORD. It’s always significant to me that this praise is done in threes to a triune God.
Isaiah’s vision also calls out for comparison to Ezekiel’s and John’s visions.
Ezekiel 1:1 Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God.
Ezekiel 1:4-21 And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf’s foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Ezekiel 1:26-28 And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake.
Ezekiel 10:1-5 Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne. And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight. Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court. Then the glory of the LORD went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD’S glory. And the sound of the cherubims’ wings was heard even to the outer court, as the voice of the Almighty God when he speaketh.
Revelation 4:2-8 And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.
Daniel also adds a bit to the description of the throne:
Daniel 7:9 I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.
I am sure there are more verses to consider when putting this picture together. Just considering these few, I can make the following observations:
The vision of the throne is associated with fire (Ezekiel 1:4, Daniel 7:9).
4 beasts (Revelation 4:6), living creatures (Ezekiel 1:5) are in attendance.
The seraphim and cherubim appear to be similar but different; they are both associated with emphasizing God’s holiness and praising Him.
Everything around the throne provides a picture of purity and beauty.
A rainbow is associated with His throne, which would represent God’s mercy.
The sight of God on His throne makes the beholder very aware of his own unworthiness and sinfulness.
It’s interesting that they are singing “holy, holy, holy” in worship of God manifest in three persons.
Is. 6:4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
As the seraphim cry out praise of God to one another, the power of their voices causes the doorposts of the heavenly temple to shake. At first I immediately associated the smoke with the presence of the fire associated with the throne in Ezekiel, Daniel, and Revelation. When I looked up the Hebrew for the word smoke, it included the idea of anger, which would make sense when considering the actions of His chosen people. Maybe it is just a reference to the appearance of God’s shekinah glory (which is often described as a cloud). The praise of God in heaven is never done with timidity; it is boldly and proudly proclaimed.
Revelation 5:12 saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.”
Revelation 7:10 and they cry out with a loud voice, saying, “Salvation to our God who sits on the throne, and to the Lamb.”
Is. 6:5 Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
The Hebrew for the word woe implies that the sound of the seraphim praising God filled Isaiah with a longing to be able to praise God in the same way. The sound of their praise rendered him speechless as indicated by the Hebrew for the word undone. He realized that his own lips were defiled, unclean, not capable of the same type of praise. Why? Because HE was a man of unclean lips living among a people of unclean lips. Yes, the Jewish people were sinful and disobedient before God, but this vision made him realize his own sinful state before YHWH. The more I think about it, the emphasis is on the sin committed by what the individual is saying—not his actions. As I examine my own life, I understand that significance. The words from my mouth bring about conviction over and over and over again. James says it this way:
James 3:10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
Is. 6:6 Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:
Is. 6:7 And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
In response to Isaiah’s cry of woe, one of the seraphim takes a burning hot coal from the altar with a set of tongs. He lays this coal on Isaiah’s mouth, or touches it to his lips, to indicate God’s authority and unique ability to make atonement for Isaiah’s sin. As I think about it, this is a confirmation of Isaiah’s need for forgiveness—an atonement or purging that can only be provided by Almighty God. It’s also interesting to me that the seraph had to use tongs to handle the hot coal, but it was touched directly to Isaiah’s lips to purify him. Fire is associated with purification. This coal came from the altar, the place of sacrifice, which is representative of what Jesus would accomplish at the cross. Isaiah didn’t start running when he saw the seraph approaching him with the hot coal; he knew his need and was willing to accept God’s provision for him. I tend to think that the touch was painless to Isaiah, just as God’s provision of forgiveness through His Son is painless to us.
Is. 6:8 Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
Isaiah now hears the voice of the Lord. We don’t know how he knew it was the Lord, but it is very clear that he has no doubt about who is speaking. The term Lord here is the word Adonai, which indicates Isaiah’s submission to God as his master. The Lord’s question, “Whom shall I send, and who will go for us?” The two pronouns do not appear in the Hebrew, so I assume their use is determined by the form of the verb being used. This is one of those times when I wish I knew the original languages. Assuming that the Hebrew supports it, I am not at all surprised by the usage. It would clearly be a reference to “God in three persons, the trinity.” A similar passage would include the creation account in Genesis.
Genesis 1:26-27 And God said, Let us make man in our image…So God created man in his own image…
God is seeking a willing vessel, someone to serve Him. Isaiah is soooo ready at this point to volunteer—and he does.
Sometimes I meditate on what it would be like to have a vision like Isaiah or Ezekiel or John and then have to return to the reality of serving here on earth. I used to think that the experience would make me a better servant here, but now I think it would be even harder to be that earthly vessel after that experience. I would think you would never want to leave His presence. That is something with which I struggle quite a bit at this stage in my life. I so want to be the vessel He would have me be while here on earth, but I can’t wait to experience His presence. I know it will be very humbling—but for the first time I will be able to worship God with complete abandon and purity of heart, and my heart almost explodes with the anticipation of that opportunity. My head knows that I should be able to worship that way now, but my flesh is continually in the way. It’s almost impossible to block out worldly distractions--except sometimes in the wee small hours of the morning when I have special fellowship with Him. I am so looking forward to never having to deal with the sin nature again, and being able to serve and worship Him with a pure heart and absolutely no distractions.
Is. 6:9 And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.
Is. 6:10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
The Apostle John paraphrased these verses while in context connecting them to a vision of Jesus.
John 12:40-41 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw his glory, and spake of him.
These verses have always been hard verses to me, so I immediately resorted to reading some commentaries on these particular verses to see if they shed any light. The only one that really helped was Jamieson, Fausset and Brown. The people were obviously capable of hearing and understanding the words that Isaiah spoke, but because they were not acting in accordance with God’s revealed will for them, they were not responding to the message. John tells us that our understanding is impacted by our obedience.
John 7:17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
Ezekiel tells us the following truth:
Ezekiel 33:11 Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live…
Verse 10 in this chapter of Isaiah seems to contradict that truth, and I know that God does not contradict Himself. The following verses help.
Romans 1:28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.
Ephesians 4:18-19 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
2Thessalonians 2:10-11 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie.
Isaiah is to be faithful in continuing to present God’s message to the people. As they hear the word over and over again, they will become more and more desensitized to it. Their hearts will become more hardened as they continue down a path of willful disobedience. They will finally reach a point of no return. These verses represent a prophecy regarding the response of the people (or lack thereof) to Isaiah’s ministry among them. This also makes me think about another aspect of God’s character and His love for us. The fact of His omniscience doesn’t stop Him from doing everything possible to draw His children back to Him.
The word convert carries the idea of returning to the starting point. In other words, they had become a nation through faith and obedience, and their healing could only be accomplished by returning to God in faith and obedience.
I liked the following quote from JFB regarding the use of the words heart, ears and eyes in verse 10. “It is from the heart that corruption flows into the ears and eyes (Mark 7:21, 22); but through the eyes and ears healing reaches the heart (Romans 10:17), [BENGEL].”
Mark 7:21-23 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man.
Romans 10:17 So then faith cometh by hearing, and hearing by the word of God.
Is. 6:11 Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate,
Is. 6:12 And the LORD have removed men far away, and there be a great forsaking in the midst of the land.
I think what Isaiah is asking here is how long he should keep repeating God’s message. In God’s grace, He tells Isaiah not to stop proclaiming His truth as long as there is even one man left in Jerusalem. In this answer there is also prophecy regarding the response (or lack thereof) of the people. They would continue to incur God’s judgment until God sends them into captivity and the land becomes desolate and forsaken.
Is. 6:13 But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.
This verse seems to indicate that a tenth of the people will return to Judah only to be taken over again. Isaiah is comparing the people of Judah and Jerusalem to strong trees that have been cut down, yet the stump still has life in it. God is faithful and will fulfill His promises to Abraham, Isaac and Jacob. A remnant will be preserved.