Isaiah xxxii. 1-8 (ABOUT 702 B.C.?).
The Assyrians being thus disposed of, Isaiah turns to a prospect, on which we have scarcely heard him speak these twenty years, since Assyria appeared on the frontier of Judah—the religious future and social progress of his own people. This he paints in a small prophecy of eight verses, the first eight of chap. xxxii.—verses 9-20 of that chapter apparently springing from somewhat different conditions.
The first eight verses of chap. xxxii. belong to a class of prophecies which we may call Isaiah's "escapes." Like St. Paul, Isaiah, when he has finished some exposition of God's dealings with His people or argument with the sinners among them, bursts upon an unencumbered vision of the future, and with roused conscience, and voice resonant from long debate, takes his loftiest flights of eloquence. In Isaiah's book we have several of these visions, and each bears a character of its own according to the sort of sinners from whom the prophet shook himself loose to describe it and the kind of indignation that filled his heart at the time. We have already seen, how in some of Isaiah's visions the Messiah has the chief place, while from others He is altogether absent. But here we come upon another inconsistency. Sometimes, as in chap. xi., Isaiah is content with nothing but a new dispensation—the entire transformation of nature, when there shall be no more desert or storm, but to the wild animals docility shall come, and among men an end to sorrow, fraud and war. But again he limits his prophetic soul and promises less. As if, overcome by the spectacle of the more clamant needs and horrible vices of society, he had said, we must first get rid of these, we must supply those, before we can begin to dream of heaven. Such is Isaiah's feeling here. This prophecy is not a vision of society glorified, but of society established and reformed, with its foundation firmly settled (ver. 1), with its fountain forces in full operation (ver. 2), and with an absolute check laid upon its worst habits, as, for instance, the moral grossness, lying and pretence which the prophet has been denouncing for several chapters (vv. 3-8). This moderation of the prophecy brings it within the range of practical morals; while the humanity of it, its freedom from Jewish or Oriental peculiarities, renders it thoroughly modern. If every unfulfilled prophecy ought to be an accusing conscience in the breast of the Christian Church, there will be none more clamant and practical than this one. Its demands are essential to the social interests of to-day.
In ver. 1 we have the presupposition of the whole prophecy: Behold, in righteousness shall a king reign, and princes—according to justice shall they rule. A just government is always the basis of Isaiah's vision of the future. Here he defines it with greater abstractness than he has been wont to do. It is remarkable, that a writer, whose pen has already described the figure of the coming King so concretely and with so much detail, should here content himself with a general promise of a righteous government, regarding, as he seems to do, rather the office of kinghood, than any single eminent occupier of it. That the prophet of Immanuel, and still more the prophet of the Prince-of-the-Four-Names (chap. ix. 7), and of the Son of Jesse (chap. xi. 1), should be able to paint the ideal future, and speak of the just government that was to prevail in it, without at the same time referring to his previous very explicit promises of a royal Individual, is a fact which we cannot overlook in support of the opinion we have expressed on pp. 180 and 181 concerning the object of Isaiah's Messianic hopes.
Nor is the vagueness of the first verse corrected by the terms of the second: And a man shall be as an hiding-place from the wind, etc. We have already spoken of this verse as an ethical advance upon Isaiah's previous picture of the Messiah (see p. 182). But while, of course, the Messiah was to Isaiah the ideal of human character, and therefore shared whatsoever features he might foresee in its perfect development, it is evident that in this verse Isaiah is not thinking of the Messiah alone or particularly. When he says with such simplicity a man, he means any man, he means the ideal for every man. Having in ver. 1 laid down the foundation for social life, he tells us in ver. 2 what the shelter and fountain force of society are to be: not science nor material wealth, but personal influence, the strength and freshness of the human personality. A man shall be as an hiding-place from the wind and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land. After just government (ver. 1) great characters are the prophet's first demand (ver. 2), and then (vv. 3-8) he will ask for the capacity to discriminate character. "Character and the capacity to discriminate character" indeed summarizes this prophecy.
I. A Man (ver. 2).
Isaiah has described personal influence on so grand a scale that it is not surprising that the Church has leapt to his words as a direct prophecy of Jesus Christ. They are indeed a description of Him, out of whose shadow advancing time has not been able to carry the children of men, who has been the shelter and fertility of every generation since He was lifted up, and to whom the affections of individual hearts never rise higher than when they sing—
Such a rock was Christ indeed; but, in accordance with what we have said above, the prophet here has no individual specially in his view, but is rather laying down a general description of the influence of individual character, of which Christ Jesus was the highest instance. Taken in this sense, his famous words present us, first, with a philosophy of history, at the heart of which there is, secondly, a great gospel, and in the application of which there is, thirdly, a great ideal and duty for ourselves.
1. Isaiah gives us in this verse a Philosophy of History. Great men are not the whole of life, but they are the condition of all the rest; if it were not for the big men, the little ones could scarcely live. The first requisites of religion and civilisation are outstanding characters.
In the East the following phenomenon is often observed. Where the desert touches a river-valley or oasis, the sand is in a continual state of drift from the wind, and it is this drift which is the real cause of the barrenness of such portions of the desert at least as abut upon the fertile land. For under the rain, or by infiltration of the river, plants often spring up through the sand, and there is sometimes promise of considerable fertility. It never lasts. Down comes the periodic drift, and life is stunted or choked out. But set down a rock on the sand, and see the difference its presence makes. After a few showers, to the leeward side of this some blades will spring up; if you have patience, you will see in time a garden. How has the boulder produced this? Simply by arresting the drift.
Now that is exactly how great men benefit human life. A great man serves his generation, serves the whole race, by arresting the drift. Deadly forces, blind and fatal as the desert wind, sweep down human history. In the beginning it was the dread of Nature, the cold blast which blows from every quarter on the barbarian, and might have stunted men to animals. But into some soul God breathed a great breath of freedom, and the man defied Nature. Nature has had her revenge by burying the rebel in oblivion. On the distant horizon of history we can see, merely in some old legend, the evidence of his audacity. But the drift was arrested; behind the event men took shelter, in the shelter grew free, and learned to think out what the first great resister felt.
When history had left this rock behind, and the drift had again space to grow, the same thing happened; and the hero this time was Abraham. He laid his back to the practice of his forefathers, and lifting his brow to heaven, was the first to worship the One Unseen God. Abraham believed; and in the shadow of his faith, and sheltered by his example, his descendants learned to believe too. To-day from within the three great spiritual religions men look back to him as the father of the faithful.
When Isaiah, while all his countrymen were rushing down the mad, steep ways of politics, carried off by the only powers that were as yet known in these ways, fear of death and greed to be on the side of the strongest—when Isaiah stood still amid that panic rush, and uttered the memorable words, In quietness and in confidence shall be your strength; in returning and rest shall ye be saved, he stopped one of the most dangerous drifts in history, and created in its despite a shelter for those spiritual graces, which have always been the beauty of the State, and are now coming to be recognized as its strength.
When, in the early critical days of the Church, that dark drift of Jewish custom, which had overflown the barriers set to the old dispensation, threatened to spread its barrenness upon the fields of the Gentile world, already white to the harvest of Christ, and Peter and Barnabas and all the Apostles were carried away by it, what was it that saved Christianity? Under God, it was this: that Paul got up and, as he tells us, withstood Peter to the face.
And, again, when the powers of the Roman Church and the Roman Empire, checked for a little by the efforts which began the Reformation, gathered themselves together and rose in one awful front of emperor, cardinals, and princes at the Diet of Worms, what was it that stood fast against that drift of centuries, and proved the rock, under whose shelter men dared to read God's pure word again, and preach His Gospel? It was the word of a lonely monk: "Here stand I. I cannot otherwise. So help me, God."
So that Isaiah is right. A single man has been as an hiding-place from the wind and a covert from the tempest. History is swept by drifts: superstition, error, poisonous custom, dust-laden controversy. What has saved humanity has been the upraising of some great man to resist those drifts, to set his will, strong through faith, against the prevailing tendency, and be the shelter of the weaker, but not less desirous, souls of his brethren. "The history of what man has accomplished in the world is at bottom the history of the great men who have worked there." Under God, personal human power is the highest force, and God has ever used it as His chief instrument.
2. But in this philosophy of history there is a GOSPEL. Isaiah's words are not only man's ideal; they are God's promise, and that promise has been fulfilled in Jesus Christ. Jesus Christ is the most conspicuous example—none others are near Him—of this personal influence in which Isaiah places all the shelter and revival of society. God has set His seal to the truth, that the greatest power in shaping human destiny is man himself, by becoming one with man, by using a human soul to be the Saviour of the race. A man, says Isaiah, shall be as an hiding-place from the wind, as the shadow of a great rock in a weary land; and the Rock of ages was a Man. The world indeed knew that personal character could go higher than all else in the world, but they never knew how high till they saw Jesus Christ, or how often till they numbered His followers.
This figure of a rock, a rock resisting drift, gives us some idea, not only of the commanding influence of Christ's person, but of that special office from which all the glory of His person and of His name arises: that He saves His people from their sins.
For what is sin? Sin is simply the longest, heaviest drift in human history. It arose in the beginning, and has carried everything before it since. "The oldest custom of the race," it is the most powerful habit of the individual. Men have reared against it government, education, philosophy, system after system of religion. But sin overwhelmed them all.
Only Christ resisted, and His resistance saves the world. Alone among human lives presented to our view, that of Christ is sinless. What is so prevalent in human nature that we cannot think of a human individual without it never stained Christ's life. Sin was about Him; it was not that He belonged to another sphere of things which lay above it. Sin was about Him. He rose from its midst with the same frailty as other men, encompassed by the same temptations; but where they rose to fall, He rose to stand, and standing, became the world's Saviour. The great tradition was broken; the drift was arrested. Sin never could be the same again after the sinless manhood of Christ. The old world's sins and cruel customs were shut out from the world that came after. Some of them ceased so absolutely as scarcely to be afterwards named; and the rest were so curbed that no civilised society suffered them to pass from its constraint, and no public conscience tolerated them as natural or necessary evils.
What the surface of the world's life bears so deeply, that does every individual, who puts his trust in Jesus, feel to the core. Of Jesus the believer can truly say that life on this side of Him is very different from life on that. Temptations keep far away from the heart that keeps near to Christ. Under the shadow of our Rock, for us the evil of the present loses all its suggestiveness, the evil of the past its awful surge of habit and guilty fear.
3. But there is not only a philosophy of history and a gospel in this promise of a man. There is a great DUTY and IDEAL for every one. If this prophecy distinctly reaches forward to Jesus Christ as its only perfect fulfilment, the vagueness of its expression permits of its application to all, and through Him its fulfilment by all becomes a possibility. Now each of us may be a rock, a shelter and a source of fertility to the life around him in three modes of constant influence. We can be like Christ, the Rock, in shutting out from our neighbours the knowledge and infection of sin, in keeping our conversation so unsuggestive and unprovocative of evil, that, though sin drift upon us, it shall never drift through us. And we may be like Christ, the Rock, in shutting out blame from other men; in sheltering them from the east wind of pitiless prejudice, quarrel or controversy; in stopping the unclean and bitter drifts of scandal and gossip. How many lives have lost their fertility for the want of a little silence and a little shadow! Some righteous people have a terribly north-eastern exposure; children do not play about their doors, nor the prodigal stop there. And again, as there are a number of men and women who fall in struggling for virtue simply because they never see it successful in others, and the spectacle of one pure, heroic character would be their salvation, here is another way in which each servant of God may be a rock. Of the late Clerk Maxwell it was said, "He made faith in goodness easy to other men." A man shall be as streams of water in a desert place.
II. Capacity to Distinguish Character (vv. 3-8).
But after the coming of this ideal, it is not paradise that is regained. Paradise is farther off. We must have truth to begin with: truth and the capacity to discriminate character. The sternness with which Isaiah thus postpones his earlier vision shows us how sore his heart was about the lying temper of his people. We have heard him deploring the fascination of their false minds by the Egyptian Pretence. Their falseness, however, had not only shown itself in their foreign politics, but in their treatment of one another, in their social fashions, judgements and worships. In society there prevailed a want of moral insight and of moral courage. At home also the Jews had failed to call things by their right names (cf. p. 226). Therefore next in their future Isaiah desires the cure of moral blindness, haste and cowardice (vv. 3, 4), with the explosion of all social lies (ver. 5). Men shall stand out for what they are, whether they be bad—for the bad shall not be wanting (vv. 6, 7)—or good (ver. 8). On righteous government (ver. 1) and influence of strong men (ver. 2) must follow social truthfulness (vv. 3-8). Such is the line of the prophet's demands. The details of vv. 3-8 are exceedingly interesting.
And not closed shall be the eyes of them that see, and the ears of them that hear shall be pricked up. The context makes it clear that this is spoken, not of intellectual, but of moral, insight and alertness. And the heart of the hasty shall learn how to know, and the tongue of the stammerer be quick (the verb is the same as the hasty of the previous clause) to speak plain things. Startlingly plain things—for the word literally means blinding-white, and is so used of the sun—startlingly plain, like that scorching epigram upon Egypt. The morally rash and the morally timid are equal fathers of lies.
In illustration Isaiah takes the conventional abuse of certain moral terms, exposes it and declares it shall cease: The vile person shall no more be called liberal, nor the churl said to be bountiful. Liberal and bountiful were conventional names. The Hebrew word for liberal originally meant exactly that—open-hearted, generous, magnanimous. In the East it is the character which above all they call princely. So like our words "noble" and "nobility," it became a term of rank, lord or prince, and was often applied to men who were not at all great-hearted, but the very opposite—even to the vile person. Vile person is literally the faded or the exhausted, whether mentally or morally—the last kind of character that could be princely. The other conventional term used by Isaiah refers to wealth rather than rank. The Hebrew for bountiful literally means abundant, a man blessed with plenty, and is used in the Old Testament both for the rich and the fortunate. Its nearest English equivalent is perhaps the successful man. To this Isaiah fitly opposes a name, wrongly rendered in our version churl, but corrected in the margin to crafty—the fraudulent, the knave. When moral discrimination comes, says Isaiah, men will not apply the term princely to worn-out characters, nor grant them the social respect implied by the term. They will not call the fraudulent the fortunate, nor canonise him as successful, who has gotten his wealth by underhand means. The worthless character shall no more be called princely, nor the knave hailed as the successful. But men's characters shall stand out true in their actions, and by their fruits ye shall know them. In those magic days the heart shall come to the lips, and its effects be unmistakeable. For the worthless person, worthlessness shall he speak—what else can he?—and his heart shall do iniquity, to practise profaneness and to utter against the Lord rank error, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail. The tools, too, of the knave (a play upon words here—"Keli Kelav," the knave his knives) are evil; he! low tricks he deviseth to destroy the poor with words of falsehood, even when the poor speaks justice (that is, has justice as well as poverty to plead for him). But the princely things deviseth, and he upon princely things shall stand—not upon conventional titles or rank, or the respect of insincere hearts, but upon actual deeds of generosity and sacrifice.
After great characters, then, what society needs is capacity to discern character, and the chief obstacle in the way of this discernment is the substitution of a conventional morality for a true morality, and of some distinctions of man's making for the eternal difference which God has set between right and wrong.
Human progress consists, according to Isaiah, of getting rid of these conventions; and in this history bears him out. The abolition of slavery, the recognition of the essential nobility of labour, the abolition of infanticide, the emancipation of woman—all these are due to the release of men's minds from purely conventional notions, and the courageous application in their place of the fundamental laws of righteousness and love. If progress is still to continue, it must be by the same method. In many directions it is still a false conventionalism,—sometimes the relic of barbarism, sometimes the fruit of civilisation,—that blocks the way. The savage notions which obstruct the enforcement of masculine purity have to be exposed. Nor shall we ever get true commercial prosperity, or the sense of security which is indispensable to that, till men begin to cease calling transactions all right merely because they are the custom of the trade and the means to which its members look for profits.
But, above all, as Isaiah tells us, we need to look to our use of language. It is one of the standing necessities of pure science to revise the terminology, to reserve for each object a special name, and see that all men understand the same object by the same name. Otherwise confusion comes in, and science is impossible. The necessity, though not so faithfully recognized, is as imperative in morals. If we consider the disgraceful mistakes in popular morals which have been produced by the transference and degradation of names, we shall feel it to be a religious duty to preserve for these their proper meaning. In the interests of morality, we must not be careless in our use of moral terms. As Socrates says in the Phædo: "To use words wrongly and indefinitely is not merely an error in itself; it also creates evil in the soul."[49] What noxious misconceptions, what mistaken ideals of life, are due to the abuse of these four words alone: "noble," "gentleman," "honour" and "Christian"! By applying these, in flattery or deceit, to persons unworthy of them, men have not only deprived them of the virtue which originally the mere utterance of them was enough to instil into the heart, but have sent forth to the world under their attractiveness second-rate types of character and ideals. The word "gentleman"! How the heart sickens as it thinks what a number of people have been satisfied to aim at a shoddy and superficial life because it was labelled with this gracious name. Conventionalism has deprived the English language of some of its most powerful sermons by devoting terms of singular moral expressiveness to do duty as mere labels upon characters that are dead, or on ranks and offices, for the designation of which mere cyphers might have sufficed.
We must not forget, however, Isaiah's chief means for the abolition of this conventionalism and the substitution of a true moral vision and terminology. These results are to follow from the presence of the great character, A Man, whom he has already lifted up. Conventionalism is another of the drifts which that Rock has to arrest. Setting ourselves to revise our dictionaries or to restore to our words their original meanings out of our memories is never enough. The rising of a conspicuous character alone can dissipate the moral haze; the sense of his influence will alone fill emptied forms with meaning. So Christ Jesus judged and judges the world by His simple presence; men fall to His right hand and to His left. He calls things by their right names, and restores to each term of religion and morals its original ideal, which the vulgar use of the world had worn away.[50]
Isaiah xxxii. 9-20 (DATE UNCERTAIN).
The date of this prophecy, which has been appended to those spoken by Isaiah during the Egyptian intrigues (704-702), is not certain. It is addressed to women, and there is no reason why the prophet, when he was upbraiding the men of Judah for their false optimism, should not also have sought to awaken the conscience of their wives and daughters on what is the besetting sin rather of women than of men. The chief evidence for dissociating the prophecy from its immediate predecessors is that it predicts, or apparently predicts (vv. 13-14), the ruin of Jerusalem, whereas in these years Isaiah was careful to exempt the Holy City from the fate which he saw falling on the rest of the land. But otherwise the argument of the prophecy is almost exactly that of chaps. xxix.-xxx. By using the same words when he blames the women for ease and carelessness in vv. 9-11, as he does when he promises confidence and quiet resting-places in vv. 17, 18, Isaiah makes clear that his purpose is to contrast the false optimism of society during the postponement of the Assyrian invasion with that confidence and stability upon righteousness which the Spirit of God can alone create. The prophecy, too, has the usual three stages: sin in the present, judgement in the immediate future, and a state of blessedness in the latter days. The near date at which judgement is threatened—days beyond a year—ought to be compared with chap. xxix. 1: Add ye a year to a year; let the feasts come round.
The new points are—that it is the women who are threatened, that Jerusalem itself is pictured in ruin, and that the pouring out of the Spirit is promised as the cause of the blessed future.
I. The Charge to the Women (vv. 9-12)
is especially interesting, not merely for its own terms, but because it is only part of a treatment of women which runs through the whole of Scripture.
Isaiah had already delivered against the women of Jerusalem a severe diatribe (chap. iii.), the burden of which was their vanity and haughtiness. With the satiric temper, which distinguishes his earlier prophecies, he had mimicked their ogling and mincing gait, and described pin by pin their fashions and ornaments, promising them instead of these things rottenness and baldness, and a girdle of sackcloth and branding for beauty. But he has grown older, and penetrating below their outward fashion and gait, he charges them with thoughtlessness as the besetting sin of their sex. Ye women that are at ease, rise up, and hear my voice; ye careless daughters, give ear to my speech. For days beyond a year shall ye be troubled, O careless women, for the vintage shall fail; the ingathering shall not come. Tremble, ye women that are at ease; be troubled, ye careless ones. By a pair of epithets he describes their fault; and almost thrice does he repeat the pair, as if he would emphasize it past all doubt. The besetting sin of women, as he dins into them, is ease; an ignorant and unthinking contentment with things as they are; thoughtlessness with regard to the deeper mysteries of life; disbelief in the possibility of change.
But Isaiah more than hints that these besetting sins of women are but the defects of their virtues. The literal meaning of the two adjectives he uses, at ease and careless, is restful and trustful. Scripture throughout employs these words both in a good and a bad sense. Isaiah does so himself in this very chapter (compare these verses with vv. 17, 18). In the next chapter he describes the state of Jerusalem after redemption as a state of ease or restfulness, and we know that he never ceased urging the people to trustfulness. For such truly religious conditions he uses exactly the same names as for the shallow optimism with which he now charges his countrywomen. And so doing, he reminds us of an important law of character. The besetting sins of either sex are its virtues prostituted. A man's greatest temptations proceed from his strength; but the glory of the feminine nature is repose, and trust is the strength of the feminine character, in which very things, however, lies all the possibility of woman's degradation. Woman's faith amounts at times to real intuition; but what risks are attached to this prophetic power—of impatience, of contentment with the first glance at things, "the inclination," as a great moralist has put it, "to take too easily the knowledge of the problems of life, and to rest content with what lies nearest her, instead of penetrating to a deeper foundation." Women are full of indulgence and hope; but what possibilities lie there of deception, false optimism, and want of that anxiety which alone makes progress possible. Women are more inclined than men to believe all things; but how certain is such a temper to sacrifice the claims of truth and honour. Women are full of tact, the just favourites of success, with infinite power to plead and please; but if they are aware of this, how certain is such a self-consciousness to produce negligence and the fatal sleep of the foolish virgins.
Scripture insists repeatedly on this truth of Isaiah's about the besetting sin of women. The prophet Amos has engraved it in one of his sharpest epigrams, declaring that thoughtlessness is capable of turning women into very brutes, and their homes into desolate ruins: Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say unto their lords, Bring and let us drink. The Lord Jehovah hath sworn by His holiness that, lo, the days shall come upon you that they shall take you away with hooks, and your residue with fish-hooks, and ye shall go out at the breaches, every one straight before her, and ye shall cast yourselves into Harmon, saith Jehovah. It is a cowherd's picture of women: a troop of cows, heavy, heedless animals, trampling in their anxiety for food upon every frail and lowly object in the way. There is a cowherd's coarseness in it, but a prophet's insight into character. Not of Jezebels, or Messalinas, or Lady-Macbeths is it spoken, but of the ordinary matrons of Samaria. Thoughtlessness is able to make brutes out of women of gentle nurture, with homes and a religion. For thoughtlessness when joined to luxury or beauty plays with cruel weapons. It means greed, arrogance, indifference to suffering, wantonness, pride of conquest, dissimulation in love, and revenge for little slights; and there is no waste, unkind sport, insolence, brutality, or hysterical violence to which it will not lead. Such women are known, as Amos pictured them, through many degrees of this thoughtlessness: interrupters of conversation, an offence to the wise; devourers of many of the little ones of God's creation for the sake of their own ornament; tormentors of servants and subordinates for the sake of their own ease; out of the enjoyment of power or for admiration's sake breakers of hearts. And are not all such victims of thoughtlessness best compared, with Amos, to a cow—an animal that rushes at its grass careless of the many daisies and ferns it tramples, that will destroy the beauty of a whole country lane for a few mouthfuls of herbage? Thoughtlessness, says Amos—and the Lord GOD hath sworn it by His holiness—is the very negation of womanhood, the ruin of homes.
But when we turn from the degradation of woman as thus exposed by the prophets to her glory as lifted up in the New Testament, we find that the same note is struck. Woman in the New Testament is gracious according as she is thoughtful; she offends even when otherwise beautiful by her feeling overpowering her thought. Martha spoils a most estimable character by one moment of unthinking passion, in which she accuses the Master of carelessness. Mary chooses the better part in close attention to her Master's words. The Ten Virgins are divided into five wise and five foolish. Paul seems to have been struck, as Isaiah was, with the natural tendency of the female character, for the first duty he lays upon the old women is to teach the young women to think discreetly, and he repeats the injunction, putting it before chastity and industry—Teach them, he says, teach them discretion (Titus ii. 4, 5). In Mary herself, the mother of our Lord, we see two graces of character, to the honour of which Scripture gives equal place—faith and thoughtfulness. The few sentences, which are all that he devotes to Mary's character, the Evangelist divides equally between these two. She was called blessed because she believed the word of the Lord. But trustfulness did not mean in her, as in other women, neglect to think. Twice, at an interval of twelve years, we are shown thoughtfulness and carefulness of memory as the habitual grace of this first among women. Mary kept all these things and pondered them in her heart. His mother kept all these sayings in her heart.[51] What was Mary's glory was other women's salvation. By her own logic the sufferer of Capernaum, whom many physicians failed to benefit, found her cure; by her persistent argument the Syrophenician woman received her daughter to health again. And when our Lord met that flippant descendant of the kine of Bashan, that are in the mount of Samaria, how did He treat her that He might save her but by giving her matter to think about, by speaking to her in riddles, by exploding her superficial knowledge, and scattering her easy optimism?
So does all Scripture declare, in harmony with the oracle of Isaiah, that thoughtlessness and easy contentment with things as they be, are the besetting sins of woman. But her glory is discretion.
II. The next new point in this prophecy is the
Destruction of Jerusalem (vv. 13-15).
Upon the land of my people shall come up thorns and briers; yea, upon all the houses of joy in the joyous city: for the palace shall be forsaken; the populous city shall be deserted; Ophel and the Watch-tower shall be for dens for ever, a joy of wild asses, a pasture of flocks. The attempt has been made to confine this reference to the outskirts of the sacred city, but it is hardly a just one. The prophet, though he does not name the city, evidently means Jerusalem, and means the whole of it. Some therefore deny the authenticity of the prophecy. Certainly it is almost impossible to suppose, that so definite a sentence of ruin can have been published at the same time as the assurances of Jerusalem's inviolability in the preceding orations. But that does not prevent the hypothesis that it was uttered by Isaiah at an earlier period, when, as in chaps. ii. and iii., he did say extreme things about the destruction of his city. It must be noticed, however, that Isaiah speaks with some vagueness; that at the present moment he is not concerned with any religious truth or will of the Almighty, but simply desires to contrast the careless gaiety of the women of Jerusalem with the fate hanging over them. How could he do this more forcibly than by turning the streets and gardens of their delights into ruins and the haunts of the wild ass, even though it should seem inconsistent with his declaration that Zion was inviolable? Licence for a certain amount of inconsistency is absolutely necessary in the case of a prophet who had so many divers truths to utter to so many opposite interests and tempers. Besides, at this time he had already reduced Jerusalem very low (xxix. 4).
III. The Spirit Outpoured (vv. 15-20).
The rest of the prophecy is luminous rather than lucid, full of suffused rather than distinct meanings. The date of the future regeneration is indefinite—another feature more in harmony with Isaiah's earlier prophecies than his later. The cause of the blessing is the outpouring of the Spirit of God (ver. 15). Righteousness and peace are to come to earth by a distinct creative act of God. Isaiah adds his voice to the invariable testimony of prophets and apostles, who, whether they speak of society or the heart of individual man, place their hope in new life from above by the Spirit of the living God. Victor Hugo says, "There are no weeds in society, only bad cultivators;" and places all hope of progress towards perfection in proper methods of social culture. These are needed, as much as the corn, which will not spring from the sunshine alone, requires the hand of the sower, and the harrow. And Isaiah, too, speaks here of human conduct and effort as required to fill up the blessedness of the future: righteousness and labour. But first, and indispensably, he, with all the prophets, places the Spirit of God.
It appears that Isaiah looked for the fruits of the Spirit both as material and moral. He bases the quiet resting-places and regular labours of the future not on righteousness only, but on fertility and righteousness. The wilderness shall become a fruitful field, and what is to-day a fruitful field shall be counted as a forest. That this proverb, used by Isaiah more than once, is not merely a metaphor for the moral revolution he describes in the next verse, is proved by his having already declared the unfruitfulness of their soil as part of his people's punishment. Fertility is promised for itself, and as the accompaniment of moral bountifulness. And there shall dwell in the wilderness justice, and righteousness shall abide in the fruitful field. And the work of righteousness shall be peace, and the effect, or service, of righteousness, quietness and confidence for ever. And my people shall abide in a peaceable habitation, and in sure dwellings, and in quiet resting-places.... Blessed are ye that sow beside all waters, that send forth the feet of the ox and the ass!
There is not a prophecy more characteristic of Isaiah. It unfolds what for him were the two essential and equal contents of the will of God: a secure land and a righteous people, the fertility of nature and the purity of society. But in those years (705-702) he did not forget that something must come between him and that paradise. Across the very middle of his vision of felicity there dashes a cruel storm. In the gap indicated above Isaiah wrote, But it shall hail in the downfall of the forest, and the city shall be utterly laid low. A hailstorm between the promise and fulfilment of summer! Isaiah could only mean the Assyrian invasion, which was now lowering so dark. Before it bursts we must follow him to the survey which he made, during these years before the siege of Jerusalem, of the foreign nations on whom, equally with Jerusalem, that storm was to sweep.
Isaiah xiv. 24-32, xv.-xxi., and xxiii. (736-702 B.C.).
The centre of the Book of Isaiah (chaps. xiii. to xxiii.) is occupied by a number of long and short prophecies which are a fertile source of perplexity to the conscientious reader of the Bible. With the exhilaration of one who traverses plain roads and beholds vast prospects, he has passed through the opening chapters of the book as far as the end of the twelfth; and he may look forward to enjoying a similar experience when he reaches those other clear stretches of vision from the twenty-fourth to the twenty-seventh and from the thirtieth to the thirty-second. But here he loses himself among a series of prophecies obscure in themselves and without obvious relation to one another. The subjects of them are the nations, tribes and cities with which in Isaiah's day, by war or treaty or common fear in face of the Assyrian conquest, Judah was being brought into contact. There are none of the familiar names of the land and tribes of Israel which meet the reader in other obscure prophecies and lighten their darkness with the face of a friend. The names and allusions are foreign, some of them the names of tribes long since extinct, and of places which it is no more possible to identify. It is a very jungle of prophecy, in which, without much Gospel or geographical light, we have to grope our way, thankful for an occasional gleam of the picturesque—a sandstorm in the desert, the forsaken ruins of Babylon haunted by wild beasts, a view of Egypt's canals or Phœnicia's harbours, a glimpse of an Arab raid or of a grave Ethiopian embassy.
But in order to understand the Book of Isaiah, in order to understand Isaiah himself in some of the largest of his activities and hopes, we must traverse this thicket. It would be tedious and unprofitable to search every corner of it. We propose, therefore, to give a list of the various oracles, with their dates and titles, for the guidance of Bible-readers, then to take three representative texts and gather the meaning of all the oracles round them.
First, however, two of the prophecies must be put aside. The twenty-second chapter does not refer to a foreign State, but to Jerusalem itself; and the large prophecy which opens the series (chaps. xiii.-xiv. 23) deals with the overthrow of Babylon in circumstances that did not arise till long after Isaiah's time, and so falls to be considered by us along with similar prophecies at the close of this volume. (See Book V.)
All the rest of these chapters—xiv.-xxi. and xxiii.—refer to Isaiah's own day. They were delivered by the prophet at various times throughout his career; but the most of them evidently date from immediately after the year 705, when, on the death of Sargon, there was a general rebellion of the Assyrian vassals.
1. xiv. 24-27. Oath Of Jehovah that the Assyrian shall be broken. Probable date, towards 701.
2. xiv. 28-32. Oracle For Philistia. Warning to Philistia not to rejoice because one Assyrian king is dead, for a worse one shall arise: Out of the serpent's root shall come forth a basilisk. Philistia shall be melted away, but Zion shall stand. The inscription to this oracle (ver. 28) is not genuine. The oracle plainly speaks of the death and accession of Assyrian, not Judæan, kings. It may be ascribed to 705, the date of the death of Sargon and accession of Sennacherib. But some hold that it refers to the previous change on the Assyrian throne—the death of Salmanassar and the accession of Sargon.
3. xv.-xvi. 12. Oracle for Moab. A long prophecy against Moab. This oracle, whether originally by himself at an earlier period of his life, or more probably by an older prophet, Isaiah adopts and ratifies, and intimates its immediate fulfilment, in xvi. 13, 14. This is the word which Jehovah spake concerning Moab long ago. But now Jehovah hath spoken, saying, Within three years, as the years of an hireling, and the glory of Moab shall be brought into contempt with all the great multitude, and the remnant shall be very small and of no account. The dates both of the original publication of this prophecy and of its reissue with the appendix are quite uncertain. The latter may fall about 711, when Moab was threatened by Sargon for complicity in the Ashdod conspiracy (p. 198), or in 704, when, with other States, Moab came under the cloud of Sennacherib's invasion. The main prophecy is remarkable for its vivid picture of the disaster that has overtaken Moab and for the sympathy with her which the Jewish prophet expresses; for the mention of a remnant of Moab; for the exhortation to her to send tribute in her adversity to the mount of the daughter of Zion (xvi. 1); for an appeal to Zion to shelter the outcasts of Moab and to take up her cause: Bring counsel, make a decision, make thy shadow as the night in the midst of the noonday; hide the outcasts, bewray not the wanderer; for a statement of the Messiah similar to those in chaps. ix. and xi.; and for the offer to the oppressed Moabites of the security of Judah in Messianic times (vv. 4, 5). But there is one great obstacle to this prospect of Moab lying down in the shadow of Judah—Moab's arrogance. We have heard of the pride of Moab, that he is very proud (ver. 6, cf. Jer. xlviii. 29, 42; Zeph. ii. 10), which pride shall not only keep this country in ruin, but prevent the Moabites prevailing in prayer at their own sanctuary (ver. 12)—a very remarkable admission about the worship of another god than Jehovah.
4. xvii. 1-11. Oracle for Damascus. One of the earliest and most crisp of Isaiah's prophecies. Of the time of Syria's and Ephraim's league against Judah, somewhere between 736 and 732.
5. xvii. 12-14. Untitled. The crash of the peoples upon Jerusalem and their dispersion. This magnificent piece of sound, which we analyse below, is usually understood of Sennacherib's rush upon Jerusalem. Verse 14 is an accurate summary of the sudden break-up and "retreat from Moscow" of his army. The Assyrian hosts are described as nations, as they are elsewhere more than once by Isaiah (xxii. 6, xxix. 7). But in all this there is no final reason for referring the oracle to Sennacherib's invasion, and it may just as well be interpreted of Isaiah's confidence of the defeat of Syria and Ephraim (734-723). Its proximity to the oracle against Damascus would then be very natural, and it would stand as a parallel prophecy to viii. 9: Make an uproar, O ye peoples, and ye shall be broken in pieces; and give ear, all ye of the distances of the earth: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces—a prophecy which we know belongs to the period of the Syro-Ephraimitic league.
6. xviii. Untitled. An address to Ethiopia, land of a rustling of wings, land of many sails, whose messengers dart to and fro upon the rivers in their skiffs of reed. The prophet tells Ethiopia, cast into excitement by the news of the Assyrian advance, how Jehovah is resting quietly till the Assyrian be ripe for destruction. When the Ethiopians shall see His sudden miracle, they shall send their tribute to Jehovah, to the place of the name of Jehovah of hosts, Mount Zion. It is difficult to know to which southward march of Assyria to ascribe this prophecy—Sargon's or Sennacherib's? For at the time of both of these an Ethiopian ruled Egypt.
7. xix. Oracle for Egypt. The first fifteen verses describe judgement as ready to fall on the land of the Pharaohs. The last ten speak of the religious results to Egypt of that judgement, and they form the most universal and "missionary" of all Isaiah's prophecies. Although doubts have been expressed of the Isaian authorship of the second half of this chapter on the score of its universalism, as well as of its literary style, which is judged to be "a pale reflection" of Isaiah's own, there is no final reason for declining the credit of it to Isaiah, while there are insuperable difficulties against relegating it to the late date which is sometimes demanded for it. On the date and authenticity of this prophecy, which are of great importance for the question of Isaiah's "missionary" opinions, see Cheyne's introduction to the chapter and Robertson Smith's notes in The Prophets of Israel (p. 433). The latter puts it in 703, during Sennacherib's advance upon the south. The former suggests that the second half may have been written by the prophet much later than the first, and justly says, "We can hardly imagine a more 'swan-like end' for the dying prophet."
8. xx. Untitled. Also upon Egypt, but in narrative and of an earlier date than at least the latter half of xix. Tells how Isaiah walked naked and barefoot in the streets of Jerusalem for a sign against Egypt and against the help Judah hoped to get from her in the years 711-709, when the Tartan, or Assyrian commander-in-chief, came south to subdue Ashdod. See pp. 198-200.
9. xxi. 1-10. Oracle for the Wilderness of the Sea, announcing but lamenting the fall of Babylon. Probably 709. See pp. 202, 203.
10. xxi. 11, 12. Oracle for Dumah. Dumah, or Silence—in Ps. xciv. 17, cxv. 17, the land of the silence of death, the grave—is probably used as an anagram for Edom and an enigmatic sign to the wise Edomites, in their own fashion, of the kind of silence their land is lying under—the silence of rapid decay. The prophet hears this silence at last broken by a cry. Edom cannot bear the darkness any more. Unto me one is calling from Seir, Watchman, how much off the night? how much off the night?[52] Said the watchman, Cometh the morning, and also the night: if ye will inquire, inquire, come back again. What other answer is possible for a land on which the silence of decay seems to have settled down? He may, however, give them an answer later on, if they will come back. Date uncertain, perhaps between 704 and 701.
11. xxi. 13-17. Oracle For Arabia. From Edom the prophet passes to their neighbours the Dedanites, travelling merchants. And as he saw night upon Edom, so, by a play upon words, he speaks of evening upon Arabia: in the forest, in Arabia, or with the same consonants, in the evening. In the time of the insecurity of the Assyrian invasion the travelling merchants have to go aside from their great trading roads in the evening to lodge in the thickets. There they entertain fugitives, or (for the sense is not quite clear) are themselves as fugitives entertained. It is a picture of the grievousness of war, which was now upon the world, flowing down even those distant, desert roads. But things have not yet reached the worst. The fugitives are but the heralds of armies, that within a year shall waste the children of Kedar, for Jehovah, the God of Israel, hath spoken it. So did the prophet of little Jerusalem take possession of even the far deserts in the name of his nation's God.
12. xxiii. Oracle For Tyre. Elegy over its fall, probably as Sennacherib came south upon it in 703 or 702. To be further considered by us (pp. 288 ff.).
These then are Isaiah's oracles for the Nations, who tremble, intrigue and go down before the might of Assyria.
We have promised to gather the circumstances and meaning of these prophecies round three representative texts. These are—
1. Ah! the booming of the peoples, the multitudes, like the booming of the seas they boom; and the rushing of the nations, like the rushing of mighty waters they rush; nations, like the rushing of many waters they rush. But He rebuketh it, and it fleeth afar off, and is chased like the chaff on the mountains before the wind and like whirling dust before the whirlwind (xvii. 12, 13).
2. What then shall one answer the messengers of a nation? That Jehovah hath founded Zion, and in her shall find refuge the afflicted of His people (xiv. 32).
3. In that day shall Israel be a third to Egypt and to Assyria, a blessing in the midst of the earth, for that Jehovah of hosts hath blessed them, saying, Blessed be My people Egypt, and the work of My hands Assyria, and Mine inheritance Israel (xix. 24, 25).
1. The first of these texts shows all the prophet's prospect filled with storm, the second of them the solitary rock and lighthouse in the midst of the storm: Zion, his own watchtower and his people's refuge; while the third of them, looking far into the future, tells us, as it were, of the firm continent which shall rise out of the waters—Israel no longer a solitary lighthouse, but in that day shall Israel be a third to Egypt and to Assyria, a blessing in the midst of the earth. These three texts give us a summary of the meaning of all Isaiah's obscure prophecies to the foreign nations—a stormy ocean, a solitary rock in the midst of it, and the new continent that shall rise out of the waters about the rock.
The restlessness of Western Asia beneath the Assyrian rule (from 719, when Sargon's victory at Rafia extended that rule to the borders of Egypt) found vent, as we saw (p. 198), in two great Explosions, for both of which the mine was laid by Egyptian intrigue. The first Explosion happened in 711, and was confined to Ashdod. The second took place on Sargon's death in 705, and was universal. Till Sennacherib marched south on Palestine in 701, there were all over Western Asia hurryings to and fro, consultations and intrigues, embassies and engineerings from Babylon to Meroe in far Ethiopia, and from the tents of Kedar to the cities of the Philistines. For these Jerusalem the one inviolate capital from the Euphrates to the river of Egypt, was the natural centre. And the one far-seeing, steady-hearted man in Jerusalem was Isaiah. We have already seen that there was enough within the city to occupy Isaiah's attention, especially from 705 onward; but for Isaiah the walls of Jerusalem, dear as they were and thronged with duty, neither limited his sympathies nor marked the scope of the gospel he had to preach. Jerusalem is simply his watchtower. His field—and this is the peculiar glory of the prophet's later life—his field is the world.
How well fitted Jerusalem then was to be the world's watchtower, the traveller may see to this day. The city lies upon the great central ridge of Palestine, at an elevation of two thousand five hundred feet above the level of the sea. If you ascend the hill behind the city, you stand upon one of the great view-points of the earth. It is a forepost of Asia. To the east rise the red hills of Moab and the uplands of Gilead and Bashan, on to which wandering tribes of the Arabian deserts beyond still push their foremost camps. Just beyond the horizon lie the immemorial paths from Northern Syria into Arabia. Within a few hours' walk along the same central ridge, and still within the territory of Judah, you may see to the north, over a wilderness of blue hills, Hermon's snowy crest; you know that Damascus is lying just beyond, and that through it and round the base of Hermon swings one of the longest of the old world's highways—the main caravan road from the Euphrates to the Nile. Stand at gaze for a little, while down that road there sweep into your mind thoughts of the great empire, whose troops and commerce it used to carry. Then, bearing these thoughts with you, follow the line of the road across the hills to the western coastland, and so out upon the great Egyptian desert, where you may wait till it has brought you imagination of the southern empire to which it travels. Then, lifting your eyes a little further, let them sweep back again from south to north, and you have the whole of the west, the new world, open to you, across the fringe of yellow haze that marks the sands of the Mediterranean. It is even now one of the most comprehensive prospects in the world. But in Isaiah's day, when the world was smaller, the high places of Judah either revealed or suggested the whole of it.
But Isaiah was more than a spectator of this vast theatre. He was an actor upon it. The court of Judah, of which during Hezekiah's reign he was the most prominent member, stood in more or less close connection with the courts of all the kingdoms of Western Asia; and in those days when the nations were busy with intrigue against their common enemy this little highland town and fortress became a gathering place of peoples. From Babylon, from far-off Ethiopia, from Edom, from Philistia, and no doubt from many other places also, embassies came to King Hezekiah, or to inquire of his prophet. The appearance of some of them lives for us still in Isaiah's descriptions: tall and shiny figures of Ethiopians (xviii. 2), with whom we are able to identify the lithe, silky-skinned, shining-black bodies of the present tribes of the Upper Nile. Now the prophet must have talked much with these strangers, for he displays a knowledge of their several countries and ways of life that is full and accurate. The agricultural conditions of Egypt; her social ranks and her industries (xix.); the harbours and markets of Tyre (xxiii.); the caravans of the Arab nomads as in times of war they shun the open desert and seek the thickets (xxi. 14)—Isaiah paints these for us with a vivid realism. We see how this statesman of the least of States, this prophet of a religion which was confessed over only a few square miles, was aware of the wide world, and how he loved the life that filled it. They are no mere geographical terms with which Isaiah thickly studs these prophecies. He looks out upon, and paints for us, lands and cities surging with men—their trades, their castes, their religions, their besetting tempers and sins, their social structures and national policies, all quick and bending to the breeze and the shadow of the coming storm from the north.
We have said that in nothing is the regal power of our prophet's style so manifest as in the vast horizons, which, by the use of a few words, he calls up before us. Some of the finest of these revelations are made in this part of his book, so obscure and unknown to most. Who can ever forget those descriptions of Ethiopia in the eighteenth chapter?—"Ah! the land of the rustling of wings, which borders on the rivers of Cush, which sendeth heralds on the sea, and in vessels of reed on the face of the waters! Travel, fleet messengers, to a people lithe and shining, to a nation feared from ever it began to be, a people strong, strong and trampling, whose land the rivers divide; or of Tyre in chapter xxiii.?—"And on great waters the seed of Shihor, the harvest of the Nile, was her revenue; and she was the mart of nations. What expanses of sea! what fleets of ships! what floating loads of grain! what concourse of merchants moving on stately wharves beneath high warehouses!
Yet these are only segments of horizons, and perhaps the prophet reaches the height of his power of expression in the first of the three texts, which we have given as representative of his prophecies on foreign nations (p. 278). Here three or four lines of marvellous sound repeat the effect of the rage of the restless world as it rises, storms and breaks upon the steadfast will of God. The phonetics of the passage are wonderful. The general impression is that of a stormy ocean booming in to the shore and then crashing itself out into one long hiss of spray and foam upon its barriers. The details are noteworthy. In ver. 12 we have thirteen heavy M-sounds, besides two heavy B's, to five N's, five H's, and four sibilants. But in ver. 13 the sibilants predominate; and before the sharp rebuke of the Lord the great, booming sound of ver. 12 scatters out into a long yish-shā 'oon. The occasional use of a prolonged vowel amid so many hurrying consonants produces exactly the effect now of the lift of a storm swell out at sea and now of the pause of a great wave before it crashes on the shore. "Ah, the booming of the peoples, the multitudes, like the booming of the seas they boom; and the rushing of the nations, like the rushing of the mighty waters they rush: nations, like the rushing of many waters they rush. But He checketh it—a short, sharp word with a choke and a snort in it—and it fleeth far away, and is chased like chaff on mountains before wind, and like swirling dust before a whirlwind."
So did the rage of the world sound to Isaiah as it crashed into pieces upon the steadfast providence of God. To those who can feel the force of such language nothing need be added upon the prophet's view of the politics of the outside world these twenty years, whether portions of it threatened Judah in their own strength, or the whole power of storm that was in it rose with the Assyrian, as in all his flood he rushed upon Zion in the year 701.
2. But amid this storm Zion stands immovable. It is upon Zion that the storm crashes itself into impotence. This becomes explicit in the second of our representative texts: What then shall one answer the messengers of a nation? That Jehovah hath founded Zion, and in her shall find a refuge the afflicted of His people (xiv. 32). This oracle was drawn from Isaiah by an embassy of the Philistines. Stricken with panic at the Assyrian advance, they had sent messengers to Jerusalem, as other tribes did, with questions and proposals of defences, escapes and alliances. They got their answer. Alliances are useless. Everything human is going down. Here, here alone, is safety, because the Lord hath decreed it.
With what light and peace do Isaiah's words break out across that unquiet, hungry sea! How they tell the world for the first time, and have been telling it ever since, that, apart from all the struggle and strife of history, there is a refuge and security of men, which God Himself has assured. The troubled surface of life, nations heaving uneasily, kings of Assyria and their armies carrying the world before them—these are not all. The world and her powers are not all. Religion, in the very teeth of life, builds her refuge for the afflicted.
The world seems wholly divided between force and fear. Isaiah says, It is not true. Faith has her abiding citadel in the midst, a house of God, which neither force can harm nor fear enter.
This then was Isaiah's Interim-Answer to the Nations—Zion at least is secure for the people of Jehovah.
3. Isaiah could not remain content, however, with so narrow an interim-answer: Zion at least is secure, whatever happens to the rest of you. The world was there, and had to be dealt with and accounted for—had even to be saved. As we have already seen, this was the problem of Isaiah's generation; and to have shirked it would have meant the failure of his faith to rank as universal.
Isaiah did not shirk it. He said boldly to his people, and to the nations: "The faith we have covers this vaster life. Jehovah is not only God of Israel. He rules the world." These prophecies to the foreign nations are full of revelations of the sovereignty and providence of God. The Assyrian may seem to be growing in glory; but Jehovah is watching from the heavens, till he be ripe for cutting down (xviii. 4). Egypt's statesmen may be perverse and wilful; but Jehovah of hosts swingeth His hand against the land: they shall tremble and shudder (xix. 16). Egypt shall obey His purposes (17). Confusion may reign for a time, but a signal and a centre shall be lifted up, and the world gather itself in order round the revealed will of God. The audacity of such a claim for his God becomes more striking when we remember that Isaiah's faith was not the faith of a majestic or a conquering people. When he made his claim, Judah was still tributary to Assyria, a petty highland principality, that could not hope to stand by material means against the forces which had thrown down her more powerful neighbours. It was no experience of success, no mere instinct of being on the side of fate, which led Isaiah so resolutely to pronounce that not only should his people be secure, but that his God would vindicate His purposes upon empires like Egypt and Assyria. It was simply his sense that Jehovah was exalted in righteousness. Therefore, while inside Judah only the remnant that took the side of righteousness would be saved, outside Judah wherever there was unrighteousness, it would be rebuked, and wherever righteousness, it would be vindicated. This is the supremacy which Isaiah proclaimed for Jehovah over the whole world.
How spiritual this faith of Isaiah was, is seen from the next step the prophet took. Looking out on the troubled world, he did not merely assert that his God ruled it, but he emphatically said, what was a far more difficult thing to say, that it would all be consciously and willingly God's. God rules this, not to restrain it only, but to make it His own. The knowledge of Him, which is to-day our privilege, shall be to-morrow the blessing of the whole world.
When we point to the Jewish desire, so often expressed in the Old Testament, of making the whole world subject to Jehovah, we are told that it is simply a proof of religious ambition and jealousy. We are told that this wish to convert the world no more stamps the Jewish religion as being a universal, and therefore presumably a Divine, religion than the Mohammedans' zeal to force their tenets on men at the point of the sword is a proof of the truth of Islam.
Now we need not be concerned to defend the Jewish religion in its every particular, even as propounded by an Isaiah. It is an article of the Christian creed that Judaism was a minor and imperfect dispensation, where truth was only half revealed and virtue half developed. But at least let us do the Jewish religion justice; and we shall never do it justice till we pay attention to what its greatest prophets thought of the outside world, how they sympathized with this, and in what way they proposed to make it subject to their own faith.
Firstly then, there is something in the very manner of Isaiah's treatment of foreign nations, which causes the old charges of religious exclusiveness to sink in our throats. Isaiah treats these foreigners at least as men. Take his prophecies on Egypt or on Tyre or on Babylon—nations which were the hereditary enemies of his nation—and you find him speaking of their natural misfortunes, their social decays, their national follies and disasters, with the same pity and with the same purely moral considerations, with which he has treated his own land. When news of those far-away sorrows comes to Jerusalem, it moves this large-hearted prophet to mourning and tears. He breathes out to distant lands elegies as beautiful as he has poured upon Jerusalem. He shows as intelligent an interest in their social evolutions as he does in those of the Jewish State. He gives a picture of the industry and politics of Egypt as careful as his pictures of the fashions and statecraft of Judah. In short, as you read his prophecies upon foreign nations, you perceive that before the eyes of this man humanity, broken and scattered in his days as it was, rose up one great whole, every part of which was subject to the same laws of righteousness, and deserved from the prophet of God the same love and pity. To some few tribes he says decisively that they shall certainly be wiped out, but even them he does not address in contempt or in hatred. The large empire of Egypt, the great commercial power of Tyre, he speaks of in language of respect and admiration; but that does not prevent him from putting the plain issue to them which he put to his own countrymen: If you are unrighteous, intemperate, impure—lying diplomats and dishonest rulers, you shall certainly perish before Assyria. If you are righteous, temperate, pure, if you do trust in truth and God, nothing can move you.
But, secondly, he, who thus treated all nations with the same strict measures of justice and the same fulness of pity with which he treated his own, was surely not far from extending to the world the religious privileges, which he has so frequently identified with Jerusalem. In his old age, at least Isaiah looked forward to the time when the particular religious opportunities of the Jew should be the inheritance of humanity. For their old oppressor Egypt, for their new enemy Assyria, he anticipates the same experience and education, which has made Israel the firstborn of God. Speaking to Egypt, Isaiah concludes a missionary sermon, fit to take its place beside that which Paul uttered on the Areopagus to the younger Greek civilisation, with the words, In that day shall Israel be a third to Egypt and to Assyria, a blessing in the midst of the earth, for that Jehovah of hosts hath blessed them, saying, Blessed be Egypt My people, and Assyria the work of My hands and Israel Mine inheritance.