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Isaiah 6: The Call—The Pedagogy of God II
https://fidesetratio.us/wp-content/uploads/2025/09/Isaiah-VI-The-Call-II.m4a
Isaiah, son of Amoz, appears on the scene not as an anonymous prophet from the wilderness but as a man well-acquainted with the court of Judah a member, as tradition holds, of a prominent Jerusalem family. As discussed in Miracle Micah Isaiah Chapter 1, Isaiah’s proximity to power, combined with his poetic eloquence and theological depth, suggests he was not only highly educated but formed for the prophetic task from an early age. Curtis Mitch notes Isaiah’s access to kings and his facility with literary Hebrew as signs of a cultivated life lived close to the temple and monarchy. God wastes nothing: Isaiah’s experiences, upbringing, and cultural literacy were all part of his divine preparation.[2]
The prophet began his ministry “in the year that King Uzziah died” (Isa. 6:1), around 740 BC a moment of national anxiety and transition. Isaiah would go on to serve through the reigns of four kings: Uzziah (ca. 783–742 BC), Jotham (742–735), Ahaz (735–715), and Hezekiah (715–687).[3] These were not mere figureheads; each king reflected the spiritual climate of the nation, and Isaiah’s prophetic word responded accordingly calling Judah back to covenant faithfulness while anticipating the coming judgment through Assyria and, ultimately, Babylon. The Ignatius Catholic Study Bible emphasizes Isaiah’s sweeping theological vision, which connects Judah’s local sins with cosmic consequences and marries warnings of judgment with promises of messianic redemption.[4] Yet before any of these oracles were delivered, Isaiah had to be called and purified.
His life up to that call was a divine pedagogy. All of it the palace access, the temple exposure, the cultural refinement formed the man who would stand in awe before the heavenly throne. As discussed in Miracle Micah, Isaiah’s commissioning in chapter 6 is not a disruption of his life but its fulfillment. Even the prophet’s tragic end, according to tradition being sawn in two under King Manasseh is not defeat but completion of the calling that began with “Here I am, send me” (Isa. 6:8).[5] As Romans and Sirach remind us, nothing is wasted in the lives of those who fear the Lord: “We know that in everything God works for good with those who love him” (Rom. 8:28); “All the works of the Lord are good, and he will supply every need in its time” (Sir. 39:16).
Citations
Get booged down when things go wrong. Last week, laid off as a bookkeeper, worked remotely, wanted something different, want people connection. Less than a week, an interview, God so often comes through when things fall apart. So many situations, God takes, nothing wasted.
The post Isaiah 6: The Call—The Pedagogy of God II appeared first on Fides et Ratio | Reflections on life from a theological and rational perspective.
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https://fidesetratio.us/wp-content/uploads/2025/09/Isaiah-VI-The-Call-II.m4a
Isaiah, son of Amoz, appears on the scene not as an anonymous prophet from the wilderness but as a man well-acquainted with the court of Judah a member, as tradition holds, of a prominent Jerusalem family. As discussed in Miracle Micah Isaiah Chapter 1, Isaiah’s proximity to power, combined with his poetic eloquence and theological depth, suggests he was not only highly educated but formed for the prophetic task from an early age. Curtis Mitch notes Isaiah’s access to kings and his facility with literary Hebrew as signs of a cultivated life lived close to the temple and monarchy. God wastes nothing: Isaiah’s experiences, upbringing, and cultural literacy were all part of his divine preparation.[2]
The prophet began his ministry “in the year that King Uzziah died” (Isa. 6:1), around 740 BC a moment of national anxiety and transition. Isaiah would go on to serve through the reigns of four kings: Uzziah (ca. 783–742 BC), Jotham (742–735), Ahaz (735–715), and Hezekiah (715–687).[3] These were not mere figureheads; each king reflected the spiritual climate of the nation, and Isaiah’s prophetic word responded accordingly calling Judah back to covenant faithfulness while anticipating the coming judgment through Assyria and, ultimately, Babylon. The Ignatius Catholic Study Bible emphasizes Isaiah’s sweeping theological vision, which connects Judah’s local sins with cosmic consequences and marries warnings of judgment with promises of messianic redemption.[4] Yet before any of these oracles were delivered, Isaiah had to be called and purified.
His life up to that call was a divine pedagogy. All of it the palace access, the temple exposure, the cultural refinement formed the man who would stand in awe before the heavenly throne. As discussed in Miracle Micah, Isaiah’s commissioning in chapter 6 is not a disruption of his life but its fulfillment. Even the prophet’s tragic end, according to tradition being sawn in two under King Manasseh is not defeat but completion of the calling that began with “Here I am, send me” (Isa. 6:8).[5] As Romans and Sirach remind us, nothing is wasted in the lives of those who fear the Lord: “We know that in everything God works for good with those who love him” (Rom. 8:28); “All the works of the Lord are good, and he will supply every need in its time” (Sir. 39:16).
Citations
Get booged down when things go wrong. Last week, laid off as a bookkeeper, worked remotely, wanted something different, want people connection. Less than a week, an interview, God so often comes through when things fall apart. So many situations, God takes, nothing wasted.
The post Isaiah 6: The Call—The Pedagogy of God II appeared first on Fides et Ratio | Reflections on life from a theological and rational perspective.