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 ISAIAS

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ISAIAS

but only those who were present and contemporary, so that they could be understood by them". There- fore it cannot be asserted that " the second part of the Book of Isaias (xl-lxvi), in which tlie Prophet ad- dresses as one living amongst them, not the Jews who were the contemporaries of Isaias, but the Jews mourn- ing in the Exile of Babylon, cannot have for its author Isaias himself, who was dead long before, but must be attributed to some unknown Prophet living among the exiles ". In other words, although the author of Isaias xl-lxvi does speak from the point of view of the Babylonian Captivity, yet this is no proo/that he must have lived and written in those times. (4) "The philo- logical argument from language and style against the identity of the author of the Book of Isaias is not to be considcriHl weighty enough to compel a man of judg- ment, familiar with Hebrew and criticism, to acknowl- edge in the same book a plurality of authors ". Dif- ferences of language and style between the parts of the book are neither denied nor underrated; it is as- serted only that such as they appear, they do not com- pel one to admit the plurality of authors. (5) "There are no solid arguments to the fore, even taken cumula- tively, to prove that the book of Isaias is to be attrib- uted not to Isaias himself alone, but to two or rather to many, authors ".

III. Appreciation op the Work op Isaias. — It may not be useless shortly to set forth the prominent features of the great Prophet, doubtless one of the most striking personalities in Hebrew history. With- out holding any official position, it fell to the lot of Isaias to take an active part during well nigh forty troublesome years in controlling the policy of his coun- try. His acivice and rebukes were sometimes un- heeded, but experience finally taught the rulers of Juda that to part from the Prophet's views meant always a set-back for the political situation of Juda. In order to understand the trend of his policy it is necessary to remember by what principle it was ani- mated. This principle he derived from his unshaken faitli in God governing the world, and particularly His own people and the nations coming in contact with the latter. The people of Juda, forgetful of their God, given to idolatrous practices and social disorders of many kinds, had paid little heed to former warnings. One thing only alarmed them, namely that hostile nations were threatening Juda on all sides; but were they not the chosen people of God? Certainly He would not allow His own nation to be destroyed, even as others had been. In the meantime prudence dic- tated tliat the best possible means be taken to save themselves from present dangers. Syria and Israel were plotting against Juda and her king; Juda and her king would appeal to the mighty nation of the North, and later to the King of Egypt.

Isaias would not hear aught of this .short-sighted policy, grounded only on human prudence, or a false religious confidence, and refusing to look beyond the moment. Juda was in terrible straits; God alone could save her, but the first condition laid down for the manifestation of His power was moral and social reformation. Syrians, Ephraimites, Assyrians, and all the rest were but the instruments of the judgment of God, the purpose of which is the overthrow of sinners. Certainly Yahweh will not allow His people to be utterly destroyed; His covenant He will keep; but it is vain to hope that well-deserved chastisement may be escaped. From this view of the designs of God never did the faith of Isaias waver. He first pro- claimed this message at the beginning of the reign of Achaz. The king and his counsellors saw no salvation for Juda except in an alliance with, that is an acknowl- edgment of vas.salage to, Assyria. This the Prophet opposed with all his might. With his keen foresight he had clearly perceived that the real danger to .luda was not from Ephraim and Syria, and that tlic intrr- vention of Assyria in the affairs of Palestine involved

a complete overthrow of the balance of power along the Mediterranean coast. Moreover, the Prophet entertained no doubt but that sooner or later a con- flict between the rival empires of the Euphrates and the Nile must arise, and then their hosts would swarm over the land of Juda. To him it was clear that the course proposed by Juda's self-conceited politicians was like the mad flight of "silly doves", throwing themselves headlong into the net. Isaias's advice was not followed and one by one the consequences he had foretold were realized. However, he continued to proclaim his prophetical views of the current events. Every new event of importance is by him turned into a lesson not only to Juda but to all the neighliouring nations. Damascus has fallen; so will the ilrunkards and revellers of Samaria see the ruin of their city. Tyre boasts of her wealth and impregnalilc pejsilion; her doom is no less decreed, and her fall will all the more astound the world. Assyria herself, fattened with the spoils of all nations, Assyria " the rod of God's vengeance", when she will have accomplished her providential destiny, shall meet with her fate. God has thus decreed the doom of all nations for the ac- complishment of His purposes and the establishment of a new Israel cleansed from all past defilements.

Judean politicians towards the end of the reign of Ezechias had planned an alliance with the King of Egypt against Assyria and carefully concealed their purpose from the Prophet. When the latter came to know the preparations for rebellion, it was already too late to undo what had been done. But he could at least give vent to his anger (see Is., xxx), and we know both from the Bible and Sennacherib's own account of the campaign of 701 how the Assyrian army routed the Egyptians at Altaku (Elteqeh of Jos., xix, 44), captured Accaron, and sent a detachment to ravage Juda; Jerusalem, closely invested, was saved only by the payment of an enormous ransom. The vindica- tion of Isaias's policy, however, was not yet comjilete. The Assyrian army withdrew; but Sennacherib, appar- ently thinking it unsafe to leave in his wake a fortified city like Jerusalem, demanded the immediate surrender of Ezechias's capital. At the command of Ezechias, no answer was given to the message; but the king humbly bade Isaias to intercede for the city. The Prophet had for the king a reassuring message. But the respite in the Judean capital was short. Soon a new Assyrian embassy arrived with a letter from the king containing an ultimatum. In the panic-stricken city there was a man of whom Sennacherib had taken no account; it was by him that the answer was to be given to the ultimatum of the proud Assyrians : " The virgin, the daughter of Sion hath despised thee and laughed thee to scorn ; ... He shall not come into this city, nor shoot an arrow into it. . . . By the way that he came, he shall return, and into this city he shall not come, saith the Lord" (xxxvii, 22, 33). We know in reality how a sudden catastrophe overtook the A.s- syrian army and God's promise was fulfilled. This crowning vindication of the Divinely inspired policy of Isaias prepared the hearts of the Jews for the re- ligious reformation brought about by Ezechias, no doubt along lines laid down by the Prophet.

In reviewing the political side of Isaias's public life, we have already seen something of his religious and social ideas; all these view-points were indeed most intimately connected in his teaching. It may be well now to dwell a little more fully on this part of the Prophet's message. Isaias's description of the re- ligious condition of Juda in the latter part of the eighth century is anything but flattering. Jerusalem is compared to Sodom and Gomorrah; apparently the bulk of the people were superstitious rather than re- ligiovis. Sacrifices were offered out of routine; witch- cnil't anil ilivination were in honour; nay more, foreign di'ities were openly invoked side by side with the true God, and in secret the immoral worship of some of