2 Nephi 16 & Isaiah 6: Isaiah’s Call Narrative

Isaiah 6: Isaiah’s Call

The sixth chapter of the Book of Isaiah stands as a monumental cornerstone for the entire prophetic ministry of Isaiah and the overarching themes of his book. This chapter records Isaiah’s call to serve. It deeply influenced his perspective, message, and the trajectory of his prophetic ministry. The vision of Isaiah 6 is not just an isolated event; it is the bedrock upon which the rest of Isaiah’s messages are built, reflecting the glory, majesty, holiness, and righteousness of God as central themes that permeate his prophecies. It also was very important to Nephi, I believe, because he had similar experiences (2 Ne. 11.1-3).

In this vision, Isaiah finds himself in the presence of the Lord, before the veil of the temple, and he sees the Jehovah seated on a high and exalted throne, with his glorious presence filling the temple, probably the sacred space outside of time known to us as the Holy of Holies. Surrounding God are seraphim, heavenly divine and glorious beings, who proclaim the holiness of God, chanting, “Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory!” (Isaiah 6.3). This vision of God’s holiness and majesty is a challenging moment for Isaiah, for he sees the comparison – he is nothing compared to the glory of God (see Moses 1.10). This acknowledgment of sin and unworthiness in the presence of God’s holiness is a recurring theme throughout the book, illustrating the vast chasm between God’s purity and human sinfulness.

The vision also serves as Isaiah’s call to prophetic ministry, with God commissioning him to go and speak to the people of Judah and Jerusalem. This calling is rooted in the revelation of God’s holiness and the necessity of conveying His message of judgment and hope to a people entrenched in sin and rebellion. Isaiah’s subsequent messages of condemnation, judgment, and the eventual restoration and gathering of the House of Israel in the last days are woven throughout all 66 chapters of his book and are an important theme in the Book of Mormon, something the authors often use in their preaching about their place in the grand plans of God in gathering his children.

I will add that another message that is emphasized in Isaiah is God’s sadness and horror concerning the decisions of many of the people of Judea in Isaiah’s day. Their disregard both individually and nationally of God can be traced back to this defining moment of Isaiah’s call narrative. His stern warnings against idolatry, social injustice, and empty religious rituals are driven by the conviction that anything less than a life wholly devoted to the one true God falls woefully short of the divine standard. Isaiah, like modern prophets today, preached standards and repentance. God loves, but he also expects us to repent, to forsake sin, and to come unto him. Like modern witnesses of Christ, Isaiah’s ancient message consistently calls the children of Heavenly Father back to a recognition of God’s sovereignty and holiness, urging them to repent and align their lives with His righteous commands.

In essence, Isaiah 6 is not only a narrative of Isaiah’s call, it is the theological and spiritual lens through which the entire book of Isaiah should be read. It is also our call. Like Nephi says, we should liken the text to ourselves. We are called to serve God at his temple. We are invited to respond “Here am I! Send me!” [הִנְנִי שְׁלָחֵנִי]

The themes of God’s holiness, glory, and righteousness, along with Isaiah’s response of awe, repentance, and obedience, are woven throughout Isaiah’s prophecies. This vision lays the groundwork for understanding God’s dealings with His people—His judgments against sin, His promise of a holy remnant, and the hope of ultimate redemption through the Messiah Jesus Christ, the Holy One of Israel (1 Nephi 19.15). Isaiah’s ministry, shaped by this profound experience, challenges us to view our lives and actions in light of God’s transcendent holiness and righteousness, calling us to live in a manner that reflects His glory to the world.

  1. In the year Uzziah died “I saw the Lord sitting upon a throne” (Isa. 6.1).[1]Contrary to the reforms of the Deuteronomistic historian(s), God was corporeal and was seen by ancient prophets. See: Mike Day, What did the Deuteronomist reform? How did Josiah’s reign change the … Continue reading
  2. “His train filled the temple” (Isa. 6.1).[2]There is no evidence that robes had trains in the ancient Near East. suliiyw [שׁוּלָיו] refers to the hem of the garment (Exod. 28:33.34) or to the lower extremities covered by the skirt … Continue reading
  3. Isaiah sees seraphim (Isa. 6.2).
  4. Holy, holy, holy is the Lord (Isa. 6.3).[3]The spiritual level of “seraphs” (serapim) in the Book of Isaiah appears directly below that of Jehovah, as it does here. The fact that Isaiah sees Jehovah, on the other hand, identifies him with … Continue reading
  5. “Woe is me for I am undone!” [אוֹי־ לִי כִי־נִדְמֵיתִי] (Isa. 6.5). Isaiah here is struck dumb at the Lord’s presence.
  6. “Mine eyes have seen… I also heard…” (Isa. 6.5, 8).
  7.  The angel places a live coal upon Isaiah’s mouth and his sin is purged (Isa. 6.6-7).
  8. “Who will go for us?” (Isa. 6.8). This is the language of the Divine Council.
  9.  “Make their ears heavy and shut their eyes” (Isa. 6.10).47 9. How long? It shall return… a tenth… as an oak… the holy seed (Isa. 6.11-13).[4]Gileadi sees this as Isaiah’s mission to make certain that certain individuals will be condemned for their wickedness, in order that the judgments of God might be just (see Alma 14.11). He states, … Continue reading
  10.  How long? It shall return… a tenth… as an oak… the holy seed (Isa. 6.11-13).[5]The answer to Isaiah’s cry is not comforting. There will be no reprieve for Judah. God’s justice will be carried out to its full extent until the land is empty. So the prophecies of … Continue reading

Points to Remember

  1. God is real and is seen by prophets.
  2. The Lord is full of holiness.
  3. The importance of repentance is emphasized in this call narrative.
  4. A prophet is commissioned by God.
  5. The path of service and growth is outlined in Isaiah 6.
  6. There is a burden associated with serving the Lord.
  7. The scattering and gathering of Israel is highlighted in this short chapter.
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References

References
↑1 Contrary to the reforms of the Deuteronomistic historian(s), God was corporeal and was seen by ancient prophets. See: Mike Day, What did the Deuteronomist reform? How did Josiah’s reign change the religion of the Israelites/The Kingdom of Judah?
↑2 There is no evidence that robes had trains in the ancient Near East. suliiyw [שׁוּלָיו] refers to the hem of the garment (Exod. 28:33.34) or to the lower extremities covered by the skirt (Jer. 13:22; Nah. 3:5). a. G. R. Driver, “Isaiah 6: I: ‘his train filled the temple,'” in Near Eastern Studies in Honor qf W. F. Albright, ed. H. Goedicke (Baltimore: Johns Hopkins, 1971), pp. 87-90. I, Mike Day, see this as the extremities of God’s protective covering, and in this sense, I see this expression portraying multiple divine beings under the protection of God in his state of absolute power. To me, it is similar to the invitation of Ruth to have Boaz cover her with his skirt [כָּנָף] (see Ruth 3.9), in that all that is covered by the skirt is under the protective “wing” or skirt of Boaz. Both expressions to me, represent this concept, as coverings, or protection.
↑3 The spiritual level of “seraphs” (serapim) in the Book of Isaiah appears directly below that of Jehovah, as it does here. The fact that Isaiah sees Jehovah, on the other hand, identifies him with Isaiah’s son/servant category, immediately below that of seraphs. Together, these three spiritual levels constitute the highest in the Book of Isaiah’s hierarchy of seven. Later, after ministering as a prophet for more than forty years, Isaiah himself assumes the role of a seraph. The seraphs’ “wings” or “veils” (kenapayim) perhaps consist of energy fields that enable them to move or conceal themselves at will. Gileadi, Isaiahexplained.
↑4 Gileadi sees this as Isaiah’s mission to make certain that certain individuals will be condemned for their wickedness, in order that the judgments of God might be just (see Alma 14.11). He states, “Although Isaiah’s role as a hardener of his people’s hearts seals upon them Jehovah’s condemnation, there exists a redeeming side to his prophetic ministry. “Seeing” with the eyes, “hearing” with the ears, “understanding” in the heart, and “repenting” at the same time constitutes Jehovah’s formula for “healing” or salvation. A remnant of Jehovah’s people—a “holy offspring” comprised of those who repent (v 13)—thus survives destruction in his Day of Judgment. Typifying them are Isaiah’s disciples, for whom Jehovah provides sanctuary at the time others suffer covenant curses (Isaiah 8:13-17). Gileadi, Isaiahexplained, emphasis added.
↑5 The answer to Isaiah’s cry is not comforting. There will be no reprieve for Judah. God’s justice will be carried out to its full extent until the land is empty. So the prophecies of Deuteronomy would come to fulfillment (Deut. 28:21, 63; 29:28). The land was not theirs to possess as their own. Rather, they possessed it in trust from the true landowner, God. So long as they remained in God’s favor, by living lives in keeping with his character, then the land was theirs to develop and to enjoy. But if they ceased to live in obedience to God, the land would vomit them out as it had the Canaanites before them (Lev. 18:25-27)… The text offers a ray of hope. Yes, the desolation will be complete. Not even a tenth part will remain. The nation will be like a forest whose stumps are burned after the trees are cut down. Yet even from such blasted stumps a shoot can burst forth. So it will be for Judah (cf. 10:33; 11:1). Utter desolation is sure, but that desolation is not the end. There will be offspring holy to the Lord, for the Lord is not finished with Israel. God’s promise to Abraham to bless the nations through his offspring is not to be forgotten (cf. 49:19,32). John Oswalt, The Book of Isaiah 1-39, p. 190-191.

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