Expositions of Holy Scripture: Isaiah and Jeremiah Part 1

Expositions of Holy Scripture.

by Alexander Maclaren.

THE GREAT SUIT: JEHOVAH _VERSUS_ JUDAH

'The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. I Hear, O heavens, and give ear, O earth, for the Lord hath spoken: I have nourished and brought up children, and they have rebelled against Me. 3. The ox knoweth his owner, and the a.s.s his master's crib: but Israel doth not know, my people doth not consider.

4. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. 5. Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. 6. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. 7. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. 8. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cuc.u.mbers, as a besieged city. 9.

Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.... 16. Wash you, make you clean; put away the evil of your doings from before Mine eyes; cease to do evil; 17. Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18. Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow: though they be red like crimson, they shall be as wool. 19. If ye be willing and obedient, ye shall eat the good of the land. 20. But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it.'--ISAIAH 1,1-9; 16-20.

The first bars of the great overture to Isaiah's great oratorio are here sounded. These first chapters give out the themes which run through all the rest of his prophecies. Like most introductions, they were probably written last, when the prophet collected and arranged his life's labours. The text deals with the three great thoughts, the _leit-motifs_ that are sounded over and over again in the prophet's message.

First comes the great indictment (vs. 2-4). A true prophet's words are of universal application, even when they are most specially addressed to a particular audience. Just because this indictment was so true of Judah, is it true of all men, for it is not concerned with details peculiar to a long-past period and state of society, but with the broad generalities common to us all. As another great teacher in Old Testament times said, 'I will not reprove thee for thy sacrifices or thy burnt-offerings, to have been continually before me.' Isaiah has nothing to say about ritual or ceremonial omissions, which to him were but surface matters after all, but he sets in blazing light the foundation facts of Judah's (and every man's) distorted relation to G.o.d. And how lovingly, as well as sternly, G.o.d speaks through him! That divine lament which heralds the searching indictment is not unworthy to be the very words of the Almighty Lover of all men, sorrowing over His prodigal and fugitive sons. Nor is its deep truth less than its tenderness. For is not man's sin blackest when seen against the bright background of G.o.d's fatherly love? True, the fatherhood that Isaiah knew referred to G.o.d's relation to the nation rather than to the individual, but the great truth which is perfectly revealed by the Perfect Son was in part shown to the prophet. The east was bright with the unrisen sun, and the tinted clouds that hovered above the place of its rising seemed as if yearning to open and let him through. Man's neglect of G.o.d's benefits puts him below the animals that 'know' the hand that feeds and governs them. Some men think it a token of superior 'culture' and advanced views to throw off allegiance to G.o.d. It is a token that they have less intelligence than their dog.

There is something very beautiful and pathetic in the fact that Judah is not directly addressed, but that verses 2-4 are a divine soliloquy.

They might rather be called a father's lament than an indictment. The forsaken father is, as it were, sadly brooding over his erring child's sins, which are his father's sorrows and his own miseries. In verse 4 the black catalogue of the prodigal's doings begins on the surface with what we call 'moral' delinquencies, and then digs deeper to disclose the root of these in what we call 'religious' relations perverted. The two are inseparably united, for no man who is wrong with G.o.d can be right with duty or with men. Notice, too, how one word flashes into clearness the sad truth of universal experience--that 'iniquity,'

however it may delude us into fancying that by it we throw off the burden of conscience and duty, piles heavier weights on our backs. The doer of iniquity is 'laden with iniquity.' Notice, too, how the awful entail of evil from parents to children is adduced--shall we say as aggravating, or as lessening, the guilt of each generation? Isaiah's contemporaries are 'a seed of evil-doers,' spring from such, and in their turn are 'children that are corrupters.' The fatal bias becomes stronger as it pa.s.ses down. Heredity is a fact, whether you call it original sin or not.

But the bitter fountain of all evil lies in distorted relations to G.o.d.

'They have forsaken the Lord'; that is why they 'do corruptly.' They have 'despised the Holy One of Israel'; that is why they are 'laden with iniquity.' Alienated hearts separate from Him. To forsake Him is to despise Him. To go from Him is to go 'away backward.' Whatever may have been our inheritance of evil, we each go further from Him. And this fatherly lament over Judah is indeed a wail over every child of man. Does it not echo in the 'pearl of parables,' and may we not suppose that it suggested that supreme revelation of man's misery and G.o.d's love?

After the indictment comes the sentence (vs. 5-8). Perhaps 'sentence'

is not altogether accurate, for these verses do not so much decree a future as describe a present, and the deep tone of pitying wonder sounds through them as they tell of the bitter harvest sown by sin. The penetrating question, 'Why will ye be still stricken, that ye revolt more and more?' brings out the solemn truth that all which men gain by rebellion against G.o.d is chastis.e.m.e.nt. The ox that 'kicks against the p.r.i.c.ks' only makes its own hocks bleed. We aim at some imagined good, and we get--blows. No rational answer to that stern 'Why?' is possible.

Every sin is an act of unreason, essentially an absurdity. The consequences of Judah's sin are first darkly drawn under the metaphor of a man desperately wounded in some fight, and far away from physicians or nurses, and then the metaphor is interpreted by the plain facts of hostile invasion, flaming cities, devastated fields. It destroys the coherence of the verses to take the gruesome picture of the wounded man as a description of men's sins; it is plainly a description of the consequences of their sins. In accordance with the Old Testament point of view, Isaiah deals with national calamities as the punishment of national sins. He does not touch on the far worse results of individual sins on individual character. But while we are not to ignore his doctrine that nations are individual ent.i.ties, and that 'righteousness exalteth a nation' in our days as well as in his, the Christian form of his teaching is that men lay waste their own lives and wound their own souls by every sin. The fugitive son comes down to be a swine-herd, and cannot get enough even of the swine's food to stay his hunger.

The note of pity sounds very clearly in the pathetic description of the deserted 'daughter of Zion.' Jerusalem stands forlorn and defenceless, like a frail booth in a vineyard, hastily run up with boughs, and open to fierce suns.h.i.+ne or howling winds. Once 'beautiful for situation, the joy of the whole earth,... the city of the great King'--and now!

Verse 9 breaks the solemn flow of the divine Voice, but breaks it as it desires to be broken. For in it hearts made soft and penitent by the Voice, breathe out lowly acknowledgment of widespread sin, and see G.o.d's mercy in the continuance of 'a very small remnant' of still faithful ones. There is a little island not yet submerged by the sea of iniquity, and it is to Him, not to themselves, that the 'holy seed' owe their being kept from following the mult.i.tude to do evil. What a smiting comparison for the national pride that is--'as Sodom,' 'like unto Gomorrah'!

After the sentence comes pardon. Verses 16 and 17 properly belong to the paragraph omitted from the text, and close the stern special word to the 'rulers' which, in its severe tone, contrasts so strongly with the wounded love and grieved pity of the preceding verses. Moral amendment is demanded of these high-placed sinners and false guides. It is John the Baptist's message in an earlier form, and it clears the way for the evangelical message. Repentance and cleansing of life come first.

But these stern requirements, if taken alone, kindle despair. 'Wash you, make you clean'--easy to say, plainly necessary, and as plainly hopelessly above my reach. If that is all that a prophet has to say to me, he may as well say nothing. For what is the use of saying 'Arise and walk' to the man who has been lame from his mother's womb? How can a foul body be washed clean by filthy hands? Ancient or modern preachers of a self-wrought-out morality exhort to impossibilities, and unless they follow their preaching of an unattainable ideal as Isaiah followed his, they are doomed to waste their words. He cried, 'Make you clean,' but he immediately went on to point to One who could make clean, could turn scarlet into snowy white, crimson into the l.u.s.trous purity of the unstained fleeces of sheep in green pastures. The a.s.surance of G.o.d's forgiveness which deals with guilt, and of G.o.d's cleansing which deals with inclination and habit, must be the foundation of our cleansing ourselves from filthiness of flesh and spirit. The call to repentance needs the promise of pardon and divine help to purifying in order to become a gospel. And the call to 'repentance toward G.o.d, and faith toward our Lord Jesus Christ,' is what we all, who are 'laden with iniquity,' and have forsaken the Lord, need, if ever we are to cease to do evil and learn to do well.

As with one thunder-clap the prophecy closes, pealing forth the eternal alternative set before every soul of man. Willing obedience to our Father G.o.d secures all good, the full satisfaction of our else hungry and ravenous desires. To refuse and rebel is to condemn ourselves to destruction. And no man can avert that consequence, or break the necessary connection between goodness and blessedness, 'for the mouth of the Lord hath spoken it,' and what He speaks stands fast for ever and ever.

THE STUPIDITY OF G.o.dLESSNESS

'The ox knoweth his owner, and the a.s.s his master's crib: but Israel doth not know, My people doth not consider.'--ISAIAH i. 3.

This is primarily an indictment against Israel, but it touches us all.

'Doth not know' _i.e._ has no familiar acquaintance with; 'doth not consider,' _i.e._ frivolously ignores, never meditates on.

I. This is a common att.i.tude of mind towards G.o.d.

Blank indifference towards Him is far more frequent than conscious hostility. Take a hundred men at random as they hurry through the streets, and how many of them would have to acknowledge that no thought of G.o.d had crossed their minds for days or months? So far as they are concerned, either in regard to their thoughts or actions, He _is_ 'a superfluous hypothesis.' Most men are not conscious of rebellion against Him, and to charge them with it does not rouse conscience, but they cannot but plead guilty to this indictment, 'G.o.d is not in all their thoughts.'

II. This att.i.tude is strange and unnatural.

That a man should be able to forget G.o.d, and live as if there were no such Being, is strange. It is one instance of that awful power of ignoring the most important subjects, of which every life affords so many and tragic instances. It seems as if we had above us an opium sky which rains down soporifics, go that we are fast asleep to all that it most concerns us to wake to. But still stranger is it that, having that power of attending or not attending to subjects, we should so commonly exercise it on _this_ subject. For, as the ox that knows the hand that feeds him, and the a.s.s that makes for his 'master's crib' where he is sure of fodder and straw, might teach us, the stupidest brute has sense enough to recognise who is kind to him, or has authority over him, and where he can find what he needs. The G.o.dless man descends below the animals' level. And to ignore Him is intensely stupid. But it is worse than foolish, for

III. This att.i.tude is voluntary and criminal.

Though there is not conscious hostility in it, the root of it is a sub-conscious sense of discordance with G.o.d and of antagonism between His will and the man's When we are quite sure that we love another, and that hearts beat in accord and wills go out towards the same things, we do not need to make efforts to think of that other, but our minds turn towards him or her as to a home, whenever released from the holding-back force of necessary occupations. If we love G.o.d, and have our will set to do His will, our thoughts will fly to Him, 'as doves to their windows.'

It is fed by preoccupation of thought with other things. We have but a certain limited amount of energy of thought or attention, and if we waste it, as much as most of us do, on 'things seen and temporal,'

there is none left for the unseen realities and the G.o.d who is 'eternal, invisible.' It is often reinforced by theoretical uncertainty, sometimes real, often largely unreal. But after all, the true basis of it is, what Paul gives as its cause, 'they did not _like_ to retain G.o.d in their knowledge.'

The criminality of this indifference! It is heartlessly ungrateful.

Dogs lick the hand that feeds them; ox and a.s.s in their dull way recognise something almost like obligation arising from benefits and care. No ingrat.i.tude is meaner and baser than that of which we are guilty, if we do not requite Him 'in whose hands our breath is, and whose are all our ways,' by even one thankful heart-throb or one word shaped out of the breath that He gives.

IV. This att.i.tude is fatal.

It separates us from G.o.d, and separation from Him is the very definition of Death. A G.o.d of whom we never think is all the same to us as a G.o.d who does not exist. Strike G.o.d out of a life, and you strike the sun out of the system, and wrap all in darkness and weltering chaos. 'This is life eternal, to know Thee'; but if 'Israel doth not know,' Israel has slain itself.

WHAT SIN DOES TO MEN

'Ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. 31. And the strong shall be as tow, and His work as a spark; and they shall both burn together, and none shall quench them.'--ISAIAH i.

30-31.

The original reference of these words is to the threatened retribution for national idolatry, of which 'oaks' and 'gardens' were both seats.

The nation was, as it were, dried up and made inflammable; the idol was as the 'spark' or the occasion for destruction. But a wider application, which comes home to us all, is to the fatal results of sin. These need to be very plainly stated, because of the deceitfulness of sin, which goes on slaying men by thousands in silence.

'That grim wolf with privy paw Daily devours apace.'

I. Sin withers.

We see the picture of a blasted tree in the woods, while all around are in full leaf, with tiny leaves half developed and all brown at the edges. The prophet draws another picture, that of a garden not irrigated, and therefore, in the burning East, given over to barrenness.

Sin makes men fruitless and withered.

It involves separation from G.o.d, the source of all fruitfulness (Ps.

i.).

Think of how many pure desires and innocent susceptibilities die out of a sinful soul. Think of how many capacities for good disappear. Think of how dry and seared the heart becomes. Think of how conscience is stifled.

All sin--any sin--does this.

Not only gross, open transgressions, but any piece of G.o.dless living will do it.

Whatever a man does against his conscience--neglect of duty, habitual unveracity, idleness--in a word, his besetting sin withers him up.