1. Isaiah as a prophet
As Isaiah stands out from all the other prophets by the sublimity of his conception, the elevation of his sentiments, and the grandeur of his style, so is he also by fullness and variety of subject matter. He was the suited vessel for the gift of inspiration which set him in the front rank, but in the highest place of those eminent servants of God.
(Even a rationalist (Ewald) says—it is true, a man of profound scholarship, and of the most cultivated taste—that "in Isaiah we see prophetic authorship reaching its culminating point. Everything conspired to raise him to an elevation to which no prophet, either before or after, could attain as a writer. Among the other prophets, each of the more important ones is distinguished by acme one particular excellence, and by some peculiar ability. In Isaiah all kinds of ability and all beauties of prophetic discourse meet together so as mutually to temper and qualify each other; it is not so much any single feature that distinguishes him as the symmetry and perfection of the whole.
"We cannot fail to assume, as the first condition of Isaiah's peculiar historical greatness, a native power and a vivacity of spirit, which oven among prophets is seldom to be met with. It is but rarely that we see combined, in one and the same spirit, the three several characteristics of—first, the most profound prophetic excitement, and the purest sentiment; next, the most indefatigable and successful practical activity amidst all perplexities and changes of outward life; and, thirdly, that facility and beauty in representing thought which is the prerogative of the genuine poet. But this threefold combination we find realized in Isaiah as in no other prophet; and from the traces which we can perceive of the unceasing joint-working of these three powers we must draw our conclusions as to the original greatness of his genius. Both as prophet and as author Isaiah stands upon that calm sunny height, which in each several branch of ancient literature one eminently favored spirit at the right time takes possession of; which seems, as it were, to have been waiting for him; and which, when he has come and mounted the ascent, seems to keep and guard him to the last as its own right man. In the sentiments which he expresses, in the topics of his discourses, and in the manner of expression, Isaiah uniformly reveals himself as the kingly prophet.
"In reference to the last-named point, it cannot be said that his manner of representing thought is elaborate and artificial. It rather shows a lofty simplicity and an unconcern about external attractiveness, abandoning itself freely to the leading and requirement of each several thought; but nevertheless it always rolls itself along in a full stream which overpowers all resistance, and never fails at the right place to accomplish at every turn its object without toil or effort.
"The progress and development of the discourse is always majestic, achieving much with few words, which though short are yet clear and transparent; an overflowing swelling fullness of thought, which might readily lose itself in the vast and indefinite, but which always at the right time with tight rein collects and tempers its exuberance; to the bottom exhausting the thought and completing the utterance, and yet never too diffuse. This severe self-control is most admirably seen in those shorter utterances, which, by briefly sketched images and thoughts, give us the vague apprehension of something infinite, whilst nevertheless they stand before us complete in themselves and clearly delineated, e.g., 8:6; 9:6; 14: 29-32; 18:1-7; 21:11, 12; while in the long piece, 28-32., if the composition here and there for a moment languishes, it is only to lift itself up again afresh with all the greater might. In this rich and thickly crowded fullness of thought and word, it is but seldom that the simile which is employed appears apart to sot forth and complete itself (31:4, 5); in general, it crowds into the delineation of the object which it is meant to illustrate, and is swallowed up in it,—ay, and frequently simile after simile. And yet the many threads of the discourse, which for a moment appeared raveled together, soon disentangle them-solves into perfect clearness—a characteristic which belongs to this prophet alone, a freedom of language in which no one else so easily succeeds.
"The verification, in like manner, is always full, and yet strongly marked; while, however, this prophet is little concerned about anxiously weighing out to each verse its proper number of words. Not unfrequently he repeats the same word in two numbers (31:8; 32:17; 11:5; 19:13), as if with so much power and beauty in the matter within, he did not so much require a painstaking finish on the outside. The structure of the strophe is always easy and beautifully rounded.
"Still the main point lies here—that we cannot in the case of Isaiah, as in that of other prophets, specify any particular peculiarity, or any favorite color, as attaching to his general style. He is not the especially lyrical prophet, or the especially elegiacally prophet, or the especially oratorical and hortatory prophet, as we should describe a Joel, a Hosea, a Micah, with whom there is a greater prevalence of some particular color. But just as the subject requires, he has readily at command every several kind of style, and every several change of delineation; and it is precisely this, that in point of language establishes his greatness, as well as in general forms one of his most towering points of excellence. His only fundamental peculiarity is the lofty majestic calmness of his style, proceeding out of the perfect command which he fools he possesses over his subject-matter. This calmness, however, in no way demands that the strain shall not, when occasion requires, be more vehemently excited and assail the hearer with mightier blows. But oven the extremist excitement, which does hero and there intervene, is in the main bridled still by the same spirit of calmness, and, not overstepping the limits which that spirit assigns, it soon with lofty self-control returns back to its wonted tone of equability (2:10; 3:1; 28:11-23; 29:9-14). Neither does this calmness in discourse require that the subject shall always be treated only in a plain level way, without any variation of form. Rather Isaiah shows himself master in just that variety of manner which suits the relation in which his hearers stand to the matter now in hand. If he wishes to bring home to their minds a distant truth which they like not to hear, and to judge them by a sentence pronounced by their own mouth, he retreats back into a popular statement of a case drawn from ordinary life (5:1-6; 28:23-29). If he will draw the attention of the over wise to some now truth, or to some future prospect, he surprises them by a brief oracle in an enigmatical dress, leaving it to their penetration to discover its solution (7:14-16; 29: 1-8). When the unhappy temper of people's minds, which nothing can amend, leads to loud lamentation, his speech becomes for a while the strain of elegy and lament (1:21-23; 22:4, 5). Do the frivolous leaders of the people mock? He outdoes them at their own weapons, and crushes them under the fearful earnest of divine mockery (28:10-13). Even a single ironical word in passing will drop from the lofty prophet (27:3, glory). Thus his discourse varies into every complexion; it is tender and stern, didactic and threatening, mourning and again exulting in divine joy, mocking and earnest; but ever at the right time it returns back to its original elevation and repose, and never loses the clear ground-color of its divine seriousness.")
This estimate of Isaiah is rather of his style of treatment as an author, and hence is almost entirely occupied with the man. But it is cited as an able sketch of Isaiah from without, being written by an adversary of inspiration in any real sense. Hence it will be observed that Isa. 13 and most of 14, as well as 21 for the most part, are not referred to, and above all 40-66, though among the noblest and most characteristic strains of Isaiah; because if his, the predictions are self-evident, prophecy is a fact, and rationalism must be abandoned for faith in the unmistakable voice of God through His servant. It is cited as the homage of a mind far too free, yet a witness true here as far as form goes. Even while manifesting his incredulity as to the authorship of the twenty-seven chapters that close the prophecy, he cannot avoid acknowledging the surpassing powers of him who uttered them.
"Creative as this prophet is in his views and thoughts, he is not less peculiar and new in his language, which at times is highly inspired and carries away the reader with a wonderful power. Although, after the manner of the later prophets, the discourse is apt to be too diffuse in delineation; yet on the other side it often moves confusedly and heavily, owing to the over-gushing fullness of fresh thoughts continually streaming in. But whenever it rises to a higher strain, as e.g., 40.-42:1-4, it then attains to such a pure luminous sublimity, and carries the hearer away with such a wonderful charm of diction, that one might be ready to fancy he was listening to another prophet altogether, if other grounds did not convince us that it is one and the same prophet speaking, only in different moods of fooling. In no prophet does the mood in the composition of particular passages so much vary, as throughout the three several sections into which this part of the book is divided, while under vehement excitement the prophet pursues the most diverse object. It is his business at different times to comfort, to exhort, to shame, to chasten; to show, as out of heaven, the heavenly image of the servant of the Lord, and in contrast to scourge the folly and base groveling of idol worship; to teach what conduct the times require, and to rebuke those who linger behind the occasion, and then also to draw them along by his own example—his prayers, confessions, and thanksgivings, thus smoothing for them the approach to the exalted object of the New Time. Thus the complexion of the style, although hardly anywhere passing into the representation of visions properly so-called, varies in a constant interchange; and rightly to recognize these changes is the great problem of interpretation."
The Christian will feel that, whatever the critical taste thus displayed, it only plays on the surface. The key for entering in was unknown: only Christ opens Isaiah, as every other scripture. And the latter part of our prophet deals after a deeper sort than the former with Israel's sins, which gives it a more marked unity and a sustained moral pleading, as we shall see in its place, beyond the limits of any aesthetic plummet to sound. The truth is that the rejection of the Messiah is laid at the door of the Jews no less than their idolatry, both fully set out and at nearly equal length, and the former with yet more pathos and clearness withal; so that the writer, by the law of the higher criticism, must have lived after, not the captivity only, but the crucifixion! Nay more, the Second Advent is as distinctly predicted in the latest chapters, as the fall of Babylon and the Messiah a propitiation for sins. Therefore the only true result is the folly of unbelief and the sureness of the inspired prophecy, the partial accomplishment of which claims our assurance that all that remains will be not less literally fulfilled in "that day."
As to the scope of Isaiah's prophecy, it has a rich comprehensiveness and grandeur in keeping with his style. Beyond all others he takes in the vast range of divine plans for the glory of Christ, and a minute as well as a most extensive view of the necessary judgment of the nations. Jeremiah and Ezekiel, though speaking of the Gentile judgments, are not occupied as Isaiah was, with the crisis of Jerusalem when God gave up His people, even the portion who still clung to the house of David and the sanctuary in Jerusalem, now alas! rebellious and idolatrous beyond remedy. Daniel, starting from the same crisis, fills up the gap they leave, and reveals the Gentile powers entrusted with the government of the world outwardly, whilst Jehovah no longer governs directly within His people on earth, before Israel is restored to more than pristine righteousness, peace, blessing, and glory. Hosea, Amos, and Micah variously traverse part of the ground occupied by Isaiah, as they also were more or less contemporary. Obadiah, Jonah, and Nahum testify judgment to the world in one form or another. Joel and Habakkuk concentrate their witness on the last days, one starting from the great northern army that ravaged Israel, other with the faith that if the Chaldean is the needful chastiser of the guilty people, God will assuredly deal with his oppressive wickedness, and glorify Himself in His people whatever appearances may say. Zephaniah, in predicting this judgment of guilty Jerusalem and of the nations, proclaims their blessing when God converts and delights in the restored remnant of Judah. The three prophets of the return, Haggai, Zechariah, and Malachi, only speak of the Jews as God's prophetically. Haggai encourages them to build Jehovah's house in view of His coming glory, when He will shake all nations. Zechariah, in noticing the Gentile powers, returns in a measure to symbol like Daniel, and does not abandon this mystic style even in depicting the Jews throughout the first prophecy (1-6) In the next, to the end of the book (7-14) Christ is brought in, both in His humiliation, and in the glory of His second advent, when the nations are judged, Jerusalem sanctified, and Jehovah reigns. Malachi testifies to the hypocrisy and corruption of the returned Jews, but distinguishes a godly remnant, and recalls to the law in view of the speedy coming day of the Lord.
Connected with this, and most important in its bearing, is the difference between the prophets before the Babylonish captivity, and after that event, which expressed the solemn fact that God gave up that direct government which He had exercised while the people were owned as His. Lo-ruhamah marked Israel's removal from the land. Lo-ammi was incomparably more serious, and only pronounced when Nebuchadnezzar carried off Judah, and became the golden head of the world-powers which intervene till God again interferes and recognizes the ancient people as His own, as He will when Christ returns. Isaiah, Jeremiah, and Ezekiel; Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, and Zephaniah prophesied while God had not yet disowned His people. Daniel traces the times of the Gentiles. Haggai, Zechariah, and Malachi prophesy after the return of a remnant still in subjection to the Gentiles, in view of Christ's advent, whether first or second. In all, blessing and glory are predicted for Israel; but it is at the end of the age when the Lord appears in judgment of the quick. The church is completely passed over, as the great mystery which it was for the New Testament (the apostle Paul especially) to reveal after Christ's rejection and ascension. The church is the body of the heavenly Head. The prophets deal with the earth, Israel, and the nations, when Christ was then as Jehovah.
2. The Structure of his Book
It seems desirable here to consider briefly the general plan, or, at any rate, the chief divisions of the great book of Isaiah. There is an appearance of disorder in the arrangement of the book as it now stands; and many of those who have commented on it have complained and suggested their rectifications. But there is no sufficient reason to doubt that, under the semblance of confusion here as elsewhere in scripture, we have a deeper system than one of time or circumstance. Thus, in the Book of Exodus, the ritual for the consecration of the priests comes in abruptly in chaps. 28 and 29, after the Spirit of God has given part of the account of the sanctuary and its vessels, and before He supplies the rest. And yet this seeming interruption subserves, as nothing else could, the moral object of the Spirit, which would have been frustrated by a merely obvious and mechanical arrangement, to which most minds are so prone. "The foolishness of God is wiser than men."
So in the earliest division or section of our prophet, which embraces the first twelve chapters, we have the exordium of 1, followed by 2-4, which dwell on "the day of Jehovah." Here we have what appears to be the earliest of the revelations given to the prophet: "The word that Isaiah the son of Amoz said concerning Judah and Jerusalem." No date is attached; but not sufficient appears to make us doubt that it is in its just place, after the preface, the inscription of which well suits its composition ever so late. The three chapters open and close with the glory of the day of Jehovah. Then comes 5, "the song of my beloved touching his vineyard." Now it is evident that the strain is followed by a cluster of woes showing that, for all yet done, Jehovah's anger is not turned away, but His hand is stretched out still; and is interrupted by 6-9:7. After this episode it is resumed till we have the close of man's day in the destruction of the Assyrian, the reign of Messiah, and Israel's joy and praise (10-12) "in that day" once more, when Jah Jehovah is Israel's strength and song. We have no date to the "song of 5," but we have one both to 6 and also to 7-8. Many suppose chap. 6 to have been revealed before the song, and., indeed, the first vision the prophet ever had. But there does not appear to be any sufficient evidence to warrant the inference. It is opposed to the natural force of the opening of the book. The apostle was called to his special work from his conversion, preached immediately beyond others (Acts 9:2020And straightway he preached Christ in the synagogues, that he is the Son of God. (Acts 9:20)), and was fetched by Barnabas from Tarsus to Antioch to teach, before he was formally separated for the work among the nations (Acts 15.). So it may have been with the prophet.
But it seems plain that there is a moral order of divine beauty in the collocation as the chapters now stand. Chap. 5 is the case stated between Jehovah and His vineyard, and shows Israel tested by the painstaking care God had all through bestowed upon them. "What could have been done more to my vineyard that I have not done in it?" He can only thenceforward lay it waste, though His vineyard be the house of Israel, and the men of Judah His pleasant plant. Worse woe follows woe; and God summons the nations from far to chasten His people, over whose land hung darkness and sorrow. Then, before the conclusion of these judgments on stricken Israel given in 10, we have Israel tested in a wholly different way in chap. 6. For we have there the glory of Jehovah-Messiah manifested (compare John 12:38-4138That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? 39Therefore they could not believe, because that Esaias said again, 40He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41These things said Esaias, when he saw his glory, and spake of him. (John 12:38‑41)), the people blinded judicially for their unbelief, and an elect remnant withal which did not appear in the preceding chapter. Thus, if v. convicts Israel on the score of their ill-return to all God's past good and faithful care, 6 condemns them yet more, whatever grace may do, spite of all, by the manifestation of Jehovah's glory in the person of Christ. This accordingly leads to a lengthening out of the interruption, which shows us Immanuel, the virgin's Son, on the judgment of the Assyrian, spite of desolation inflicted by him for a time, and the complete deliverance of Israel and their establishment under the Messiah after the day when He was a stone of stumbling to them and the law was sealed among His disciples.
Then, as we have seen, the broken links of 5 are taken up again from 9:8, and the general history of the nation renews its course, after we have had from first to last the special account of the Messiah, His rejection by the Jews, and the final blessing under His reign. The resumption, after so complete and weighty an episode, is made most evident, because the Spirit of God goes back to the very struggles of the prophet's day and the judgment of Israel. In 10 the indignation of Jehovah against Israel ceases in the destruction of their last foe, the Assyrian. Lastly, in 11 we have the Messiah again shown, first in His moral ways, and then in His kingdom, followed by Israel's song of praise, in the millennial day (12).
The second great division comprehends 13-27; but, like the first, it admits of various sub-divisions or separate subjects within itself. Thus in 13, 14 we have the fall of Babylon and the overthrow of the Assyrian, with Philistia dissolved, terminating in mercy to Israel and the establishment of Zion. This clearly indicates that the last days are in question both for judgment and for deliverance, whatever preliminary accomplishment in the past may have borne witness to the truth of the prophecy. But that which has been falls so short of all that is involved, as to evince itself but the shadow which the coming events cast before them. Next follows "the burden of Moab," in 15, 16. Then in. 17 comes "the burden of Damascus"; but just as proud Moab must stoop before Him Who sits on the throne in the tabernacle of David, so the mighty rushing waters of the nations shall avail as little to sustain Damascus as to overwhelm Israel, though at the lowest ebb, when they look to their Jehovah God, and He rebukes the oppressor. Chap. 18 may be viewed in contrast with 17 Nevertheless it has its own special place, as showing us Israel restored, not by Jehovah at first, but by the influence and intervention of a maritime power. But this policy and its promising fruit come all to nothing, and the nations plunder and oppress as before, and Jehovah takes up Israel, working in His own grace and might. We have "burdens" after this, but they are not quite similarly presented after this great gathering of nations seen at the end of 17. But first in 19 and 20 Egypt is judged (the Assyrian being the instrument) before its final blessing. Again in 21, we have the "burden of the desert of the sea," by which is set forth the capture of Babylon; "the burden of Dumah," and that upon Arabia. Then in 22, "the burden of the valley of vision," Jerusalem itself is taken; and Shebna is set aside for Eliakim, the type of Antichrist overthrown and the government of David's house being transferred to the true Christ. In 18, Tire's burden comes before us. Then in 24 Jehovah is seen dealing with the earth, and the world languishes before His mighty hand. There is more than this, for it is the hour of His visitation for the host of the high ones on high, as well as for the kings of the earth on the earth: indeed the day is come for His reign in Zion and Jerusalem. Can one wonder then that 25-27 are the sequel for Israel's songs of victory, celebrating God and His character, and their deliverance and its character also? A song of praise closed the first division, song upon song closes the second; and as we had in the first part the sorrowful song of the beloved to His vineyard, fruitful only in sin and shame, now all is changed; and "in. that day sing ye unto her, A vineyard of red wine: I Jehovah do keep it; I will water it every moment, lest any hurt it; I will keep it night and day."
It is evident that, as compared with the first division (1-12), the second (13-27) embraces a sphere incomparably larger. The first is occupied mainly with Israel, assailed, however, more and more by hostile nations up to their last great enemy, the Assyrian. The second begins with the great power that ravaged and enslaved Judah, goes on with each of the kingdoms that had relations with Israel, and ends with the judgment of all nations, when the world is dealt with and the very powers of the heavens are shaken too, but when Israel, sifted and chastened, shall be gathered in at the great trumpet's summons to worship Jehovah of hosts in Jerusalem.
The third division is occupied with the details of that which happens to Israel at the end of the age. Chapters 28 and 29 give us the two final assaults on Jerusalem: the first of these, coming from the north and overwhelming Ephraim in its course, is successful against the guilty city, spite (or rather because) of its covenant with death; the second, when all seems lost, suddenly brings Jehovah of hosts to their rescue, and the multitude of the hostile strangers of all nations pass away as a dream. In 30 and 31 The unbelief that sought unto Egypt is judged, and the Assyrian, its scourge, the mighty leader of the coalition against Israel, falls under God's hand. Then in 32, Messiah is seen reigning in righteousness, and the last pre-millennial effort of the enemy (33) is turned to his own destruction, and divine vengeance takes its course in Edom on all the other haters of Israel (34). Thereon the blessing is now so rich and all-pervading, that the wilderness itself rejoices for Israel, and blossoms as the rose: sorrow and sighing flee away. God is present with a recompense, and His ransomed ones are come to Zion with songs, everlasting joy upon their heads. Such is the fitting conclusion in 35.
The fourth division consists of the historical matter intercalated between what may be called the first and second volumes of our prophecy. These are their main facts: the historical Assyrian rebuked of God before Jerusalem (36-37); the raising up again of the then son of David, who was sick unto death (38); and the solemn intimation of the Babylonish captivity (39)
After this transitional series of events, and founded on their weighty moral import, we have the remainder of the book (40-66.) parting into the fifth, sixth, and seventh divisions, but with more of a consecutive bond than in the earlier half of the prophecy. The two great controversies of God with His people are here brought to issue with a conclusion to the entire book.
The first is idolatry (40-48), which Cyrus avenged in the overthrow of Babylon, whither the guilty Jews had been carried, alas! because of their desertion of Jehovah for idols of the Gentiles. But, providentially raised up as Cyrus might be and was, God points to His Servant Who shall bring forth judgment to the Gentiles (42:1-4). After this, however, the promised Messiah is dropped for the present. Israel meanwhile had the responsibility of being Jehovah's servant, but Israel was blind who gave Jehovah's praise to graven images. Therefore had He given them up for a prey; but now they are delivered, the fall of Babylon being the pledge of a still mightier deliverance yet to come. This closes with 48.
In 49 the second and still graver controversy opens—the rejection of the true Servant, even the Messiah, Who supersedes Israel as servant of Jehovah. This makes way for blessing to the Gentiles in the wisdom and grace of God, the raising up of Jacob being now counted a light thing: "I will also give thee for light to the Gentiles." Zion however shall never be forgotten, but be restored. It comes out with increasing evidence in ch. 1, with the added truth that the Creator is none other than the humbled Man Who hid not His face from shame and spitting. After striking calls to "hearken" and "awake," the fullest witness to Christ's suffering in atonement follows in 52:13-53. Then the results appear in 54.-55., with solemn appeals afterward. This again closes with 57 (Compare its last verse with the last verse of the preceding part, namely 48:22.)
Chaps. 58-66 are the conclusion. This, and indeed the whole of what we have called the second volume, are inferior, to say the least, to no other part in magnificence, interest, and practical profit. The contents of the last portion may be thus summed up. The Holy Spirit directs Himself (in 58-59) to the conscience of Israel, reasoning, if one may so say, of righteousness, temperance, and judgment to come. Their hypocrisy was the hindrance to their blessing, and their sins would bring on their punishment. Yet when all hope of salvation might justly be taken away, the Redeemer would come to Zion in His own sovereign mercy, and His Spirit and His word abide with Israel and their seed forever. Chapter 60. most appropriately reveals their consequent glory and righteous condition. Next, chaps. 61-63:1-6 form a section in which the character of Jehovah-Messiah is traced from His first advent in grace (with the blessing and glory He was ready and able to bestow on the people and their land), till He returns from the scene of the judgment executed in Edom, "the day of vengeance of our God." Then from 63:7 to the end of 64 the prophet goes out to Jehovah in earnest intercession for His people, finding the only hope in His mercy and faithfulness. The last two chapters (65-66) are the answer of Jehovah, Who explains His dealings throughout: His grace to the Gentiles, His long-suffering toward Israel (rebellious and yet to return to their old idolatry and worse); His sure rejection and judgment of the mass, but with an elect remnant spared; the introduction of His glory in the new creation, of which Jerusalem is the destined earthly center; a reiteration of His sympathy with the elect and of the vengeance He must take on the abominations of the latter day, when, if He suddenly bless Zion, He will as suddenly come and plead by fire and sword with all flesh. After this judgment of the quick, the spared shall go forth and declare (not His grace but) His glory, and all the dispersed of Israel shall be brought back; and all flesh too shall worship before Jehovah, with the solemn permanent witness before their eyes of the doom of apostates. Such is the general scope, such the special divisional structure, of Isaiah's prophecy.
As some may wish, and even claim it as fair, to know what one of the ablest of the neo-critics has proposed for the arrangement of the book, the reader is here given Ewald's view, who was second to none of his fellows in learning and in aesthetic insight, if we can say nothing of reverential faith, or of the Spirit-taught intelligence of the word, which is its fruit: chap. 6; chaps. 2-4.; chap. 5:1-25; chap. 9:8-21; chap. 10:1-4; chap. 5:26-30; chap. 17:1-11; chaps. 7-8.; chap. 9:1-7; chap. 14:28-32; chaps. 15-16.; chap. 21:11-17; chap. 23; chap. 1; chap. 22; chaps. 28-32.; chap. 20.; chap. 10:5-34; chap. 11; chap. 17:12-14; chap. 18; chap. 14:24-27; chap. 33; chap. 37:21-35; chap. 19; chap. 21:1-10; chap. 13; chap. 14:1-23; chaps. 40-66; chaps. 34-35.; chap. 24; chap. 25:6-11; chap. 25:1-5; chap. 25:12; chaps. 26 – 27; Chap. 12 he says cannot be Isaiah's, but is of later origin. As for chaps. 40-66 they are handed over to the Grosse Ungenannte (Great Unnamed). Yet Ewald differed from Rosenmüller and Gesenius, to say nothing of others more audacious still, in attributing to Isaiah inspiration, though we must bear in mind that this is, in German lips, far short of unerring certainty in scripture, or of distinct and divinely given foresight of the future, however distant. This topsy-turvy shuffle of our prophet's book comes from one as eminent for taste as for philology (oriental especially) and for chronological tact, who laid down as his judgment that "the learned follies of Túbingen have justly aroused in all foreign countries a dislike of German-knowledge!” (query, dreams?) Hävernick and Drechsler are among the honorable exceptions. Of the new school of critics generally, we may say without exaggeration, what was said of others more openly profane in science, that their principle consists in believing everything but the truth, and exactly in proportion to want of evidence; or, to use the words of a poet, "In making windows that shut out the light, and passages that lead to nothing."
3. Neo-criticism of Isaiah briefly weighed
"Let us then for the time forget" (says the Camb. R. Prof. of Hebrew, Divine Library of the O. T., 26), "that this writing—or rather, whether it is the work of one writer, or of several, this group of writings—is attached to the book of Isaiah. Let us simply interrogate the document itself, and collect the evidence which it offers concerning its author, and the time and place and circumstances of its writing. Direct statement there is none. Very rarely does the author let his own personality appear at all. But of indirect evidence, indicating the circumstances under which he wrote, there is no lack." This would be reasonable if a merely human book were in debate; it is an absurd and unbelieving begging of the question in an avowed prophecy. "The circumstances" predicted are assumed to be evidence of the time when it was written. Rationalism takes for granted that of real prophecy there is none. The picture, on the one hand, of Jerusalem in ruins, the temple in ashes, the cities of Judah deserted, the land desolate; and, on the other, of Babylon the scene of captivity, and the tyrant that holds Zion's sons in thrall, is proof "entirely convincing"! of the time when the book was composed. For "the prophecy does not profess to predict the destruction of Jerusalem, the Babylonian exile, and the mission of Cyrus. These things are described, or assumed, as existing facts.... What is foretold is the speedy deliverance of the exiles from their captivity. All these data point unmistakably to the last ten years of the Babylonian exile as the time at which the prophecy was delivered."
Such is Prof. Kirkpatrick's argument. But it is the weakest of fallacies; for it starts with assuming what ought to be proved, what never has been even approached, and what, we may safely aver, can be disproved. It overlooks one of the most beautiful and striking modes of conveying prediction, the scenes presented to our eyes and ears; so the Holy Spirit brought them before the prophet as if already realized, but with such an intermingling of the future with the past or present, as to dispel the transparent deception of the critics, and convict them of spiritual ignorance. Take the very early witness of scriptural style resuscitated late in the New Testament. "And to them also Enoch the seventh from Adam prophesied, saying, Behold, the Lord came with His holy myriads to execute judgment upon all." What is this but a transfer of his position into the remote future, but taking account of present evil to testify? More boldly even than Isaiah did Enoch speak of the great event for all the world, the Lord's judicial advent, as if accomplished; and so it is frequently in the prophets. Take a disproof which no believer can dispute from Isa. lii. 13-liii. It is not to be supposed that Prof. K. rejects the inspired interpretation of this prophecy. He will not deny the predicted basis of his own salvation. It is no question to him if the prophet wrote of himself or of another such man. He believes that the prophet wrote of One only, the Righteous Servant, the rejected but exalted Messiah, and of the great atonement wrought in His humiliation and suffering for sins. These things are described, or assumed, as existing facts, no less than the ruins of Jerusalem, the Babylonian captivity, and the mission of Cyrus. All such representations of the future, as though present or fulfilled, are as easy to the Spirit of prophecy as they are frequent in both Old Testament and New. How applicable the Lord's word to similar skeptics of old, Ye do err, not knowing the scriptures nor the power of God! The grand and touching strain in Isaiah 52, 53 is filled with Christ crucified, and looks onward till His portion shall be with the great, and His spoil with the strong at His second coming, when He shall sprinkle many nations, and kings shall shut their mouths at Him, Lord of lords and King of kings.
Not before the revelation of the glorified Jesus Christ will be fully achieved that deliverance which God announced from of old. So utterly untrue is it that prophecy only bears on the horizon of the prophet's day, and never rises above contemporary interests. The apostle had told the Jews in Solomon's porch that Christ must be sent again from heaven to bring in times of restoring all things whereof God spoke by the mouth of His holy prophets since time began (Acts 3.). Such is the universal prophetic testimony. They all converge on the kingdom; whereas the gospel meanwhile is saving those who believe to reign with Christ when that day comes.
The spirit of neo-criticism betrays its hostility to God, and its blindness to His goodness, in assailing all the more bitterly whatever is most bright and blessed. So in the first division the episode of the virgin's Son (chap. 7.) must be got rid of at all costs, though foreshadowed from Gen. 3:15; 22:1815And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. (Genesis 3:15)
18And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. (Genesis 22:18)! To reduce so glorious a Person to the child of the king or of the prophet is worthy of man's pride and Satan's guile. The word here only casts somewhat more light on the constant expectation of faith. In its accession of another nature and a higher dignity it was the complement of the woman's Seed, and Abraham's; and it already went far to explain how He could crush the serpent's head. Was it not within the compass of Immanuel, before Whom should be broken all the peoples and far countries, whatever be their counsel or conspiracy (chap. 8.)? And how fail to see that, after His service with the children given Him during Israel's eclipse, shall the light which once shone in Galilee burst upon the multiplied nation in the joy of the true harvest, and the spoil they are yet to divide Then Messiah, with His titles as true as they are lofty, shall take the throne of David (quite distinct from sitting as now on the throne of God), to establish and uphold it with judgment and with righteousness from henceforth and forever (chap. 9.).
Again, "the burden of Babylon" (chaps. 13, 14.) must be denied to Isaiah, because it exposes men's incredulity, and proves him a true prophet, speaking of the things to come as present to his vision, and of the destruction of the power that was to enslave them. How vain is their petty lowering of the time to anyone capable of estimating the scripture! For, though Cyrus captured Babylon, many centuries elapsed before the ruin here foreshown was verified. Alexander the Great proposed to make it the metropolis of his world-wide empire, but was cut off before he could essay to carry out what God had ruled otherwise. Then rival cities built near, sometimes from its material, kept dwindling it, till it fell gradually into utter desolation—here set out at its worst. With similar ill-will chap. 21 has been attacked. It must not be Isaiah's: else he is a true prophet; and they are false teachers!
They will have the "burden of Moab" older than Isaiah for the flimsiest reasons. But chap. 21:1-10 must be much later, and from the same author as chaps. 13; 14:1-23. They are alike and evidently predictive long beforehand; and this is intolerable. Their doubts of chaps. 24-27 we may leave to be noticed in their place. According to 1 Cor. 15:5454So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. (1 Corinthians 15:54), the strain of chap. 25:8 awaits its accomplishment still, but will be verified when the first resurrection comes to pass, and divine indignation against Israel ceases, when all peoples have the veil destroyed that overspreads all nations, and Satan is punished, and Jehovah of hosts reigns in Mount Zion and in Jerusalem and before His ancients in glory.
The "woes" (chaps. 28-34 ending with the joyous chap. 35) will also come before us duly, when the skeptical objections can be noticed, as well as the historical chapters (36-39) expounded.
Over no portion is neologian criticism more jubilant than the closing series (chaps. 40-66) in its three sections, nor with less reason. It is infatuation to object to Isaiah's writings from the mention of Cyrus, when the prediction of Messiah's humiliation, atonement, and ultimate glory in the kingdom subverts their groundwork completely. Who can say that the sufferings of Christ, and the glories after these, belonged to the historical horizon of "the great unknown" any more than to the friend of Hezekiah? The Babylonish exile was the portion of Judah judged by Jehovah for idolatry; but it is left behind in the second and deeper arraignment, which begins with chap. 49, the rejection of their own Messiah. Vainly do men deny the distinct prediction of the distant future. It is thoroughly within the analogy and scope of prophecy to predict the far-distant and personal Messiah. Far from being unknown, scripture shows such visions of the future to be frequent and certain. Both advents of Christ are clearly revealed, and their glorious consequences for time and eternity.
In prophetic vision Isaiah predicts the dispersion of the people, the desolation of the land, city, and temple, and their return, in such terms as wholly transcend the days of Zerubbabel and Joshua, or of Ezra and Nehemiah. Then the redeemed of Jehovah shall come to Zion with singing, and everlasting joy shall be on their head; then they shall obtain gladness and joy, and sorrow and mourning shall flee away. The prophet had, in the most distinct terms, predicted the exile just before to the king (chap. 39). Therefore it was highly congruous to make known the comfort that God desires for His people, after (not the captivity alone but) their dispersion and national ruin, because of sin still more profound, and the solemn dealings of grace as well as of judgment at the end of the age, when they shall bow before their long-rejected King, Who shall come as Redeemer to Zion, and to those that turn from transgression in Jacob. Thereby their blessing shall be from henceforth and forever, and the glory of Jehovah arise as never before even in David's days or Solomon's, and through saved Israel to all the nations and kings of the earth. Is this the ideal of a poet, or the real of a prophet? Do these critics fancy that their speculations outweigh the authoritative comment and application of the apostle in Rom. 11:26, 2726And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27For this is my covenant unto them, when I shall take away their sins. (Romans 11:26‑27)? The future is contrasted with the gospel as now in the verses (28-32) that follow, and refers to the kingdom in which Christ will surely come and reign over all the earth. The prophet Isaiah, like the rest, spoke of that kingdom, as Moses in the law (Gen. 49; Num. 23-24) had done; so do the Psalms. It is Christ suffering our judgment on the cross, which introduces Christianity and the church for heaven; it is Christ coming again to execute judgment on the ungodly quick which introduces His kingdom in manifested power and glory for the earth. Both are revealed, and one therefore is as true as the other; but they are wholly distinct ways of God for His glory, each centering in Christ.