Isaiah

Isaiah takes the first place; and in fact he is the most complete of all the prophets, and perhaps the most rich. The whole circle of God's thoughts with respect to Israel is more given here. Other prophets are occupied with certain portions only of the history of this people.

We will give here the division of this book into subjects. There is in the beginning an appearance of confusion; nevertheless it helps to explain the moral bearing of the book.

And here what a scene presents itself to our view! — sorrowful in one aspect, yet at the same time lovely and glorious, like the first glimmerings of dawn after a long and cold night of darkness, telling of the bright day which soon will rise over a scene, the beauties of which are faintly perceived, mingled with the darkness that still obscures them — a scene that shall be vivified by the sun that will soon enlighten it. One rejoices in this partial light: it tells of the goodness, the energy, and the intentions of that God who has created all things for the accomplishment of His purposes of grace and glory. But one longs for the manifestation of the fulness of this accomplishment, when all will repose in the effects of this goodness.

Such is prophecy. It is sorrowful, because it unveils the sin, the ungrateful folly, of God's people. But it reveals the heart of One who is unwearied in love, who loves this people, who seeks their good, although He feels their sin according to His love. It is the heart of God that speaks. These two characters of prophecy throw light upon the two-fold end it has in view, and help us to understand its bearing. First of all, it addresses itself to the actual state of the people, and shews them their sin; it always therefore supposes the people to be in a fallen condition. When they peacefully enjoy the blessings of God, there is no need of displaying their condition to them. But, in the second place, during the period in which the people are still acknowledged, it speaks of present restoration on their repentance, to encourage them to return to Jehovah; and it proclaims deliverance. And in this, the law and so the blessings connected with it, have their place as that to which they should return. Of this the last prophetic word from God (Mal. 4) is an expressive instance. But God well knew the hearts of His people, and that they would not yield to His call. To sustain the faith of the remnant, faithful amidst this unbelief, and for the instruction of His people at all times, He adds promises which will assuredly be fulfilled by the coming of Messiah. These promises are sometimes connected with the circumstances of a near and partial deliverance, sometimes with the consummation of the people's iniquity in the rejection of Christ come in humiliation. It is important to be able to distinguish between that part of a passage which refers to those circumstances which were near at hand, and that which speaks of full deliverance shewn in perspective through those circumstances. This is the difficult part of the interpretation of prophecy.

I would add that, although the subject of prophecy is not a figure, yet figures are not only largely used, but they are often intermingled with literal expressions; so that in explaining the prophetic books one cannot make an exact rule to distinguish between figure and letter. The aid of the Holy Ghost is necessary, as is always the case in the study of the sacred word, to find the true sense of the passage. What I have said is equally applicable to other parts of scripture, and in the most solemn circumstances. Psalm 22, for instance, is a continual mixture of figures, which represent the moral character of certain facts, with other facts recited in the simplicity of the letter. There is no difficulty in understanding it. "Dogs have compassed me; the assembly of the wicked have inclosed me, they pierced my hands and my feet." The word dogs gives the character of those present. This way of speaking is found in all languages. For instance, it would be said, "He drew a fine picture of virtue." Drew a picture is a figure. I say this in order that a difficulty may not be made of that which belongs to the nature of human language.

I come now to the contents of this important book of prophecy. It is thus divided: — The first four chapters are apart, forming a kind of introduction. The fifth also in itself stands alone. It judges the people in view of the care that God has bestowed upon them. But we shall find this judgment resumed in detail in Isaiah 9:8. In Isaiah 6 we have the judgment of the people in view of the Messiah's coming glory; consequently there is a remnant acknowledged.* Isaiah 7 formally introduces the Messiah, Immanuel, the Son of David, and the judgment upon the house of David after the flesh; so that there is an assured hope in sovereign grace, but at the same time judgment upon the last human support of the people. In chapter 8 we have the desolating Assyrian who overruns the land, but also Immanuel (previously announced in chap. 7) who finally brings his schemes to nought. Meantime there is a remnant, separate from the people, and attached to this Immanuel;** and the circumstances of anguish through which the apostate people must pass are alluded to, which terminate in the full blessing flowing from Immanuel's presence. This closes with Isaiah 9:7; so that we have here in fact the whole history of the Jews in relationship with Christ. In verse 8 of chapter 9 the Spirit resumes the general national history from Isaiah 5, interrupted by this essential episode of the introduction of Immanuel. He resumes it from the time then present, pointing out the different judgments of Jehovah, until He introduces the last instrument of these judgments — the Assyrian, the rod of Jehovah. And here the immediate deliverance is presented as an encouragement to faith, and as prefiguring the final destruction of the power that will be the rod of Jehovah in the last days. Jehovah, having smitten the desolator, presents (Isa. 11) the Offspring of David, at first in His intrinsic moral character, and then in the results of His reign as to full blessing, and the presence of Jehovah established again in Zion in the midst of Israel. Thus the whole history of the people is given us in its grand features, until their establishment in blessing as the people of God, having Jehovah in their midst. Only that it is to be remarked that nothing is given of Antichrist, nor of the power of the beast, nor of the time of tribulation as such, because that is the period during which the Jews are not owned, though they be dealt with, while our prophecy speaks of the time when they are owned. It is stated in general terms that God would hide His face from the house of Jacob, and the righteous in spirit wait for Him.
{* Note here, the two great dealings of God with the conscience to convict it of sin exemplified in these two chapters. First, the state of blessing in which God had first set the person judged, and his departure from it (so man in his innocence); and second, the meeting of the Lord in glory. Are we in a state to do so?
** This is largely brought out in the Gospel of Matthew. The passage itself is quoted in Hebrews 2. What is spoken of in Isaiah 8:13-18 is in fact the gospel history breaking in upon the scene. Peter quotes verse 14; Paul (Rom. 9) the stumbling stone; Matthew quotes Isa. 9:1-2 for Christ's apparition in Galilee.}

From Isaiah 13 to the end of chapter 27 we find the judgment of the Gentiles; whether Babylon or the other nations, especially of those which were at all times in relationship with Israel; the position of Israel, not only in the midst of them, but of all the nations in the last days (this is Isa. 18); and, finally, the judgment of the whole world (Isa. 24), and the full millennial blessing of Israel (Isa. 25-27). From Isaiah 28 to 35 we have the detail of all that happens to the Jews in the last days. Each revelation closes with a testimony to the glory of God in Israel.

In Isaiah 36 to 39 the Spirit relates the history of a part of Hezekiah's reign. It contains three principal subjects: — the resurrection of the Son of David as from death; the destruction of the Assyrian, without his having been able to attack Jerusalem; and the captivity in Babylon. These are the three grand foundations of the whole history and state of the Jews in the last days.

From Isaiah 40 to the end is a very distinct part of the prophecy, in which God reveals the consolation of His people and their moral relations with Himself, and the double ground of His controversy with them, whether in view of the position in which He has placed the nation as His elect servant — the witness of Jehovah the one true God, in the presence of the Gentiles, and their idolatrous failure — or in respect to their rejection of Christ the only true elect Servant* who has fulfilled His will. This gives occasion to the revelation of a remnant who hearken to this true Servant, as well as to the history of the circumstances that this remnant pass through, and therefore at the same time to that of the people's condition in the last days, ending with the manifestation of Jehovah in judgment. The position of Israel with respect to the idolatrous nations gives occasion also to the introduction of Babylon, of its destruction, and the deliverance of captive Judah by Cyrus. This idolatry is one of the subjects on which Jehovah pleads with His people. The other and yet graver subject is that of the rejection of Christ. For more detail we must wait till these chapters come under examination.
{* This term "servant" is a kind of key to this whole prophecy: first Israel, then in Isaiah 49 the Lord takes Israel's place, at the end the remnant. But of this more hereafter.}

Prophecy supposes that the people of God are in a bad condition, even when they are still acknowledged, and prophecy addressed to them. There is no need of addressing powerful testimony to a people who are walking happily in the ways of the Lord, nor of sustaining the faith of a tried remnant by hopes founded on the unchangeable faithfulness and the purposes of God, when all are enjoying in perfect peace the fruits of His present goodness — attached, as a consequence, to the faithfulness of the people. The proof of this simple and easily understood principle is found in each of the prophets. It does not appear that the prophets, whose prophecies we possess in the inspired volume, wrought any miracles.* For the law was then in force, its authority outwardly acknowledged; there was nothing to establish; and Jehovah's authority was the basis of the public system of religion in the land according to the institutions appointed by Himself in connection with the temple. It was on practical duty that the prophets insisted. In the midst of the ten apostate tribes Elijah and Elisha wrought miracles to re-establish the authority of Jehovah. Such is the faithfulness of Jehovah, and His patience towards His people. A new object of faith requires miracles. That which is founded on the already acknowledged word, and which does not demand; the reception of it as a new object, requires none, whatever the increase of light or claim on conscience may be. The word commends itself to the conscience in those who are taught of God; and if there are new revelations, they are to the comfort of those who have received the practical testimony, and have thus recognised the authority of one who speaks on the part of God.
{* The dial of Ahaz in this prophet may be thought an exception, but Ahaz was really departed from God. It is also noteworthy that the apostles never wrought miracles for their own comfort. Trophimus have I left at Miletus sick. Epaphroditus "was sick nigh unto death, but God had mercy on him, and not on him only but on me also."}

We will now examine the contents of the prophecy itself in a more detailed way.