Isaías 6
Charles Spurgeon · Citado em PreceptAustin
Isaías 6
Spurgeon comments… “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him” (Revelation 1:7). This judgment by Christ is by our apostle proved from an Old Testament prophecy which certainly refers to Jehovah himself. Read Isaiah 45:23, and learn from it that our Lord Jesus is Jehovah, and let us joyfully adore Him as our Savior and God, to Whom be glory for ever and ever. Spurgeon in his comments on Psalm 47:5 writes… The Lord with the sound of a trumpet. Jesus is Jehovah. The joyful strain of the trumpet betokens the splendor of his triumph, leading captivity captive, and well might the clarions ring out the tidings of Emmanuel’s victorious return. Harry Bultema in Bibliotheca Sacra writes that Jesus… is the Jehovah of the Old Testament as appears from the quotation of Isa 40:3: “Prepare ye the way of Jehovah.” John the Baptist prepared the way of Jehovah-Jesus, Jehovah is Jesus manifested in the flesh as a real man. (Dallas Theological Seminary. Volume 96:325. 1939) Lord - Adonai (see discussion of this name), the Lord or the master. The related root word adon can be used of God or man. For example in Ex 21:4 (Ge 24:9, 10), adon is used of the slave owner who was the master of the slave. In Ge 42:33 Joseph is referred to as "the lord (adon) of the land (of Egypt)", which signifies that Joseph had great authority and was sovereign over Egypt, not in himself, but because he was acting in the place of the king. Pharaoh was called lord (adon) because he was the sovereign over Egypt (Gen. 40:1). God is as adon is described as "majestic" (Ps 8:1, 9), as "Lord of the whole earth" (Ps 97:5), as the Lord "above all gods" (Ps 135:5) because He is the sovereign Lord of the universe. Girdlestone in his classic work "Synonyms of the OT" says that Adonai indicates the truth that God is the owner of each member of the human family, and that He consequently claims the unrestricted obedience of all… The claim upon man's service which is set forth in the title Adonai is well illustrated by Mal 1:6, where Jehovah says, "A son honors his father, and a servant his master (or masters); if, then, I be a father, where is mine honour? and if I be a master (Adonim), where is my reverential fear?" Adonai is the exalted, majestic sovereign, the One Who has the right to call Isaiah into ministry so that His sovereign rights as Master and Owner over Israel might be proclaimed (Isa 1:3 "an ox knows its owner"). Adonai - 52v in Isaiah - Isa 1:24; 3:1, 15, 17, 18; 4:4; 6:1, 8, 11; 7:7, 14, 20; 8:7; 9:8, 17; 10:12, 16, 23, 24; 11:11; 19:4; 21:6, 8, 16; 22:5, 12, 14, 15; 25:8; 28:2, 16, 22; 29:13; 30:15, 20; 37:24; 38:16; 40:10; 48:16; 49:14, 22; 50:4, 5, 7, 9; 51:22; 52:4; 56:8; 61:1, 11; 65:13, 15 C I Scofield writes on Adon/Adonai that there are two principles that evolve from the relation of master and servant… (a) the Master’s right to implicit obedience (Jn 13:13; Mt. 23:10; Lk 6:46); (b) the servant’s right to direction in service (Isa 6:8, 9, 10, 11). Clear distinction in the use of the divine names is illustrated in Ex. 4:10, 11, 12. Moses feels his weakness and incompetence, and “Moses said unto the LORD [Jehovah], O my Lord [Adonai], I am not eloquent,” etc. Since service is in question, Moses (appropriately) addresses Jehovah as Lord. But now power is in question, and it is not the Lord (Adonai) but Jehovah (Lord) who answers (referring to creation power)—“and Jehovah said unto him, Who hath made man’s mouth? … Now therefore go, and I will be with thy mouth.” The same distinction appears in Josh 7:8, 9, 10, 11. (Scofield Reference Bible) Robert Lightner comments on Adon/Adonai noting that… The Master has a right to expect obedience. In Old Testament times, slaves were the absolute possession of their master and had no rights of their own. Their main objective was to fulfill the wishes of their master. Slaves had a relationship and responsibilities that were different from that of hired servants. For example, hired servants could quit if they did not like the orders of their master. In contrast, slaves had no other option but to obey their master (see, for example, Ge 24:1–12). The call of Moses serves as another illustration. His hesitation to obey the call of God eventually ended when he acknowledged God as Adonai, or Lord (Ex 4:10, 11-18). When Moses admitted his position as a slave and God’s position as the Lord—the Master—there was only one viable option—to obey. When Moses called God Adonai, he acknowledged that it was not his place as the slave to choose his work; he had to heed his Master’s directives. The commission of Isaiah gives us another illustration of the right of Adonai, the Lord, to expect absolute obedience from His servants (Isa. 6:1-8). Though the closing years of Uzziah’s reign were filled with disobedience to God, this Judean monarch, in comparison with many other kings, was still considered godly, for “he did right in the sight of the Lord” (2Ki 15:3). It’s possible that Isaiah had been encouraged by Uzziah’s reign. And at times the prophet may have been tempted to look to Judah’s king, rather than to Yahweh, for the continued prosperity of the nation. All that changed, however, when Uzziah died. In that year (740BC), Isaiah had a vision of “the Lord [Adonai] sitting on His throne, lofty and exalted” (Isa. 6:1). This revelation of God as the absolute Lord ruling over the affairs of people caused the prophet to lament over his own sinfulness. God then took the initiative to spiritually cleanse Isaiah. Then, when the prophet heard “the voice of the Lord [Adonai]” (Isa 6:8), he said, “Here am I. Send me!” Isaiah was ready and willing to do the bidding of his Master. (The God of the Bible and Other Gods: Is the Christian God Unique among World Religions?. Grand Rapids, MI: Kregel Publications) Nathan Stone comments on use of Adonai in Isaiah 6 noting that… It is the vision of God as Adonai which started him out on his prophetical career. One of the most stirring portions of Scripture describes this vision. It was a time of national darkness, for Uzziah, Judah's great king, had died. Uzziah was the prophet's king, therefore his lord and master, and perhaps his hero too, in spite of his tragic end (died a leper). It is then that the young man experiences one of the most solemn and significant visions of Scripture. In the sixth chapter he tells us, "in the year that King Uzziah died I saw the Lord" (Adonai) His earthly lord and master had died, but what does that matter when the Lord of lords, the Adonai in the heavens, lives and reigns. This Adonai is seated upon a throne too, but high and lifted up, above all earthly lords and monarchs, for this Adonai is also Jehovah of hosts, whose train fills the Temple and whose glory covers the whole earth. This Adonai is surrounded by the fiery seraphim, who not only cover their eyes before their thrice holy Lord, but with their wings are ready instantly to do His bidding. Then after the prophet's confession and cleansing in preparation for his service, he hears a voice saying: "Whom shall I send and who will go for us?" This call for service comes from Adonai, for this is the name used in Isaiah 6:8. So prophet after prophet is called and commissioned for service by Adonai, the Lord who claims obedience and service. The shrinking Jeremiah, ordained from before his birth to be a prophet, answers the call to service by saying, somewhat like Moses: "Ah, Adonai Jehovah! Behold, I cannot speak: for I am a child" (Jer 1:6). As with Moses, the Lord of life and service enables His servants to carry out His commands when they yield themselves to Him and obey. He touches the lips of Jeremiah, as of Isaiah, and promises His presence and protection. (Names Of God Nathan Stone Books. 1944 Moody Publishers) Jesus quotes from Isaiah… These things (Jn 12:37-40) Isaiah said (Is 53:1, Isa 6:10, cp Ro 10:16), because he saw His glory (Isa 6:1), and he spoke of Him. (Jn 12:41) Comment: John
Isaías 6
Spurgeon comments that: the light about Him as a monarch puts on his robe. The conception is sublime: but it makes us feel how altogether inconceivable the personal glory of the Lord must be; if light itself is but His garment and veil, what must be the blazing splendour of His own essential being! We are lost in astonishment, and dare not pry into the mystery lest we be blinded by its insufferable glory. The temple - What Temple? In Jerusalem? In heaven? One cannot be dogmatic (in my opinion).