Isaiah 6:9Meaning & Commentary from the Church Fathers

When preaching in Rome, addressing the crowds that did not respond to his message, Paul remarked, “Well spoke the Holy Spirit through Isaiah the prophet, ‘Hearing you will hear, and you will not understand’” (Acts 28:25, 26). John, referred to as the son of thunder, noted the disbelief of the Jews despite witnessing Christ’s miracles and listening to His teachings. They saw Him raise Lazarus and still sought His death; He cast out demons and was labeled as one possessed; He guided them to the Father yet was accused of deception and clung to erroneous beliefs. He quoted the prophecy, stating, “Isaiah prophesied well, saying, ‘You will hear and not understand; you will see and not perceive’” (cf. Jn. 12:38, 40). Their minds were blinded, rendering their physical eyes useless, as their judgment was clouded. As a result, although they were physically present and listening, their perception was deficient. The prophet clarifies that this state was not due to a failure of their external senses or a disorder of their nature but stemmed from the hardness of their hearts.

It is understandable that those who have sunk into severe depravity and licentiousness, refusing to yield to the teachings of Moses, the holy prophets, or even Christ Himself, would find themselves shrouded in confusion and exhibiting little awareness, similar to unfeeling stones. Thus, the Lord of all humanity sends forth this proclamation, commissioning the prophet to alert them: You will indeed listen but not grasp; you will look but not discern. They were deliberate in ignoring the words of the Savior, who taught in the synagogues and proclaimed in Jerusalem yet remained unmoved, akin to those who were completely deaf. They witnessed miraculous acts: lepers cleansed, the lame restored to health, the blind given sight, and the dead raised to life; yet, tragically, none of this reached them, leaving them as though bereft of sight. Consequently, they are scorned by the saints for their consistent cruelty, rebellion, and for persecuting the righteous. The Lord proclaims that blindness has been bestowed upon them lest they perceive with their eyes, understand with their hearts, return, and I will heal them. It is clear that Christ remarked to those unwilling to listen, Do not complain among yourselves: No one can come to me unless the Father who sent me draws him. Furthermore, everyone who hears and learns from the Father will come to me. Hence, they were excluded from the knowledge of the Son through divine revelation due to their unworthiness of the salvation and life He offered. Should anyone seek to interpret this differently, let them grasp this understanding: The Sovereign God foretells, as one who knows all mysteries and what is to come, asserting they will indeed see and hear yet remain as if unaware, all because of their own wickedness. In maintaining such behavior, they employ their own traps, afflicted by obstinacy, unable to hear or see. Thus, they would not see with their eyes, hear with their ears, and turn, and I will heal them. Therefore, they brought their downfall upon themselves by not lending their ears to the unmistakable words of Christ nor opening their minds' eyes. Had they done so, they would have turned and accepted the necessary healing, preserving their minds whole and sound.

When Isaiah lamented, "I am a man of unclean lips," and remarked about the people, "I dwell among a people of unclean lips," he received the gift of forgiveness and purification through one of the Seraphim; however, the same was not granted to the people, due to the differing spiritual condition of the Prophet and the populace. The Prophet beheld the Lord of hosts seated upon His throne and grasped the truth of his vision, while the people saw the Lord yet refused to believe. The Prophet, hearing the Seraphim’s praise, understood their reverence; conversely, the people, though hearing the Savior’s words, rejected them. The Prophet, whose heart had been softened, acknowledged his own sinfulness, exclaiming, "Woe is me, for I am undone," while the people remained obstinate, unaware of their transgressions, and did not come to Him who could forgive them their sins. Thus, the Prophet experienced cleansing, while they remained burdened by their sins, as the Lord stated, "You shall die in your sins" (John 8:24). However, one might contest our interpretation based on the phrase "Go and speak to these people," doubting its applicability as a prophecy concerning the era of the Savior. If the term is indeed descriptive and those referenced could not hear the Savior or witness His miracles, might the words apply to a generation much later than the Prophet’s time? The resolution to this inquiry can be found in other prophetic writings. One of the twelve prophets declares: "My people, what have I done to you? In what way have I wearied you? Testify against me. For I brought you up from the land of Egypt and redeemed you from bondage, and I sent before you Moses, Aaron, and Miriam" (Micah 6:3-4). Just as the people of Isaiah’s day had not experienced life in Egypt nor relied on the leadership of those mentioned, they are reproached for their ingratitude regarding these blessings. Similarly, we now identify the congregation of people existing during the Prophet’s time; what was revealed to him has actualized during the lifetime of those who beheld the arrival of the Lord. In common parlance, it is typical to utilize expressions that are considered borrowed; for instance, when referring to a familiar group defined by a specific number, if one member departs and is replaced by another, we still describe the group as remaining unchanged. Even as additional members come and go, resulting in a gradual transformation, the group retains its designation. Thus, it is said of cities and armies that they remain the same, not due to individual constancy, but because the collective assembly continues to bear the same name. Consequently, it is reasonable to assert that the people represented by Isaiah could still be recognized under the Lord, not because they were identical in person, but due to their collective tribal identity.

The Apostle Paul states the fulfillment of this prophecy in these words: 'Therefore, let it be clear to you that the salvation of God has been sent to the Gentiles; they will listen.' (Acts 28:28). Consequently, in Acts, we see Paul and Barnabas addressing the Jews who refused to believe: 'It was necessary that the word of God be spoken to you first; but since you reject it and do not consider yourselves worthy of eternal life, we turn to the Gentiles.' (Acts 13:46). Thus, the Lord commanded us: "I will make you a light for the Gentiles, so that you may bring salvation to the ends of the earth." (Acts 13:47; Isaiah 49:6). Therefore, the interpretation provided by the Septuagint is straightforward—the prophet Isaiah, following the Lord's directive, foretells the actions of the people.

The inquiry, "Whom shall I send? Who will go to the people?" expresses the seeking voice of the Lord, rather than a commanding one, to which the prophet responds eagerly, “Here am I, send me.” Following this pledge, he is instructed to declare the following: 'Go and tell this people, "You will listen and not comprehend; you will look and not perceive,"' along with other elements contained within the prophecy. Many interpretations have been presented regarding this passage by my Hebrew colleagues, and I would like to share a few to illustrate their reasoning. One might ponder who acted better, Moses or Isaiah. Was it Moses, who, when commanded by God to go to the people, expressed his unworthiness, saying, 'O Lord, please send someone else' (Ex. 4:13)? Or was it Isaiah, who volunteered after not being chosen, saying, 'Here am I, send me'? While I acknowledge the risks associated with assessing the merits of the Saints, we must engage with these discussions as the Lord said, 'Seek, and you will find; knock, and it will be opened to you' (Matt. 7:7; Luke 11:9). Therefore, we must thoughtfully consider these matters, not to belittle anyone but to comprehend the Scriptures and apply their lessons to our lives.

Those advocating for Moses highlight his humility and meekness; despite viewing himself as unworthy to serve God, it elevated his status. Conversely, Isaiah, who willingly volunteered for prophetic service, at the outset of his ministry encountered adversities, proclaiming, 'You will listen and not comprehend; you will look and not perceive,' etc., which led to persecution, as many regarded him as insane. Later, when prompted again to 'Cry out,' he, recalling his previous tribulations for being eager to prophesy, refrained from repeating 'Here I am, send me,' and instead questioned, 'What shall I cry?' (Is. 40:6). A similar narrative unfolds in Jeremiah, who is instructed, 'Take this cup of wine from my hand and give it to the nations to drink' (Jeremiah 25:15-16). Upon hearing this, he did not decline, unlike Moses, but accepted the charge, believing the drinking would lead to the demise of the nations, unaware that Jerusalem would also suffer.

In conclusion, I will take the cup from the Lord's hand and give it to all whom He sends, including those in Jerusalem and the cities of Judah, as I will bring desolation upon them (Jeremiah 25:17-18). After this prophecy, we also see Jeremiah's lament: 'You have deceived me, O Lord, and I have been deceived; You overpower me, and I am mocked all day long; everyone scorns me' (Jeremiah 20:7). On the other hand, those defending Isaiah argue that when he heard from the seraphim, 'Behold, I have touched your lips; your iniquity is taken away, and your sin is purged,’ he saw his sins cleansed and thus offered himself wholeheartedly for the Lord's service out of fervor for righteousness.

Moses, having received instruction from secular learning, felt unworthy to pursue his divine calling, particularly knowing he would contend with Pharaoh, the wicked king. When confronted by the divine voice at the burning bush, he was told to remove his sandals, for he stood on holy ground (Ex. 3:5). While Moses expressed his unworthiness, the Hebrew rendering indicates his lips were uncircumcised, a point emphasized through varying translations and interpretations. Clearly, after Isaiah’s lips were purified, he stepped forward to serve the Lord, whereas Moses, whose lips had not yet been cleansed, hesitated to accept such a significant mission. 'You will hear and not comprehend; you will see and not perceive' (Isaiah 6:9) encapsulates this notion, as Jesus refers to it in the Gospel, signifying the time He graced the earth with His presence, performing miracles for the stubborn Jews. Given various interpretations arise toward the chapter's conclusion, and since we've addressed part of it already, we now consider all that has been said.

Every day, a seraph is sent to us. They cleanse those who sigh, saying, 'Oh, wretched one, how can I be soothed?' When they are freed from their iniquities, they are prepared for the Lord's service. Various interpreters translate the act of 'sending' as 'flying to,' illustrating how swiftly divine messages reach the worthy. Notably, the Septuagint, Aquila, and Theodotion variously interpret 'seraphim' in gender, but no specific gender applies to God's Powers, much like the Holy Spirit is referred to in feminine in Hebrew, gender-neutral in Greek, and masculine in Latin. The distinction of gender in language reflects a characteristic rather than God's nature.

It must be noted that while it is stated that God sits upon cherubim, there is no mention of Him sitting upon seraphim in Scripture. The Septuagint describes a burning coal taken with tongs from the altar and applied to the prophet’s lips. When interpreted historically, it signifies God's position in the Jerusalem temple before the altar of offerings. Yet, from a sacramental viewpoint, it symbolizes the transformative fire ignited within us, transitioning from the old self to the new, prompting us to declare, 'It is no longer I who live, but Christ lives in me' (Galatians 2:20). Even the tongs, traditionally linked to the priesthood, represent the various means by which God communicated with the prophets of old.

To delve deeper into the meaning of the 'coal' or 'pebble'—various translations suggest a divine significance. A pebble, known for its hardness and brilliance, symbolizes the Word of God, impervious to challenges posed by dissent. Hence, the time this pebble was used for circumcising a son or cleansing the people aligns with the Lord's promise of a new name for the overcomers in Revelation. Such stones represent not only the firmness of the divine word but shine a light on the commandments and teachings, affirming, 'The words of the Lord are pure words, like silver refined in a furnace' (Psalm 12:6) and 'The commandment of the Lord is pure and enlightens the eyes' (Psalm 19:8).

When it is said, 'The coal was in his hand,' we understand 'hands' in a metaphorical sense similar to 'Life and death are in the power of the tongue' (Proverbs 18:21) or 'They shall be delivered into the hand of arms' (Psalm 62:11). The appearance of God's hand conveys comfort to the observer; thus, both God and angels adopt human likenesses to alleviate the fear of those they encounter. The sacred text continues: 'Behold, this shall touch your lips; your iniquity will be taken away, and your sins will be forgiven' (Isaiah 6:7). Other interpreters harmonize with this notion, recognizing the necessity of touching before sin can be removed, leading to reconciliation with God. Upon our cleansing, we shall heed the Lord’s voice asking, 'Whom shall I send?' prompting us to respond, 'Here I am, send me.' (Isaiah 6:8).

The discussion contrasting Isaiah and Moses reflects differing responses to divine callings, where Isaiah willingly volunteered, experiencing subsequent challenges. Addressing the phrasing invoked by the Jews regarding the dual requests, 'Whom shall I send?' and 'Who will go for Us?' echoes the divine consultation seen in Genesis, 'Let Us create man in Our image' (Genesis 1:26), again suggesting the triune nature of God—the Father, the Son, and the Holy Spirit behind this statement. In this unity, we find the essence of the Godhead, and in 'for Us,' diversity within the Godhead is acknowledged. Moreover, the Song of Songs conveys the bridegroom calling to the bride, evoking a sense of peace and steadfastness amidst turmoil when faith is solidified. However, we must note that in the Lord’s inquiry to the prophet about who will go for Him, the prophet meekly answered, 'Here am I, send me,' while omitting the second portion of the question, recognizing the lack of worthy individuals to adequately represent God. Seeing the depth of this humility, the Lord commissioned him further, instructing, ‘Go, and I will say, Behold, I am, send me’ (Isaiah 6:9).