In his fifth Woe the prophet attacks a disposition to which his scorn gives no peace throughout his ministry. If these sensualists had only confined themselves to their sensuality they might have been left alone; but with that intellectual bravado which is equally born with "Dutch courage" of drink, they interfered in the conduct of the State, and prepared arrogant policies of alliance and war that were the distress of the sober-minded prophet all his days. Woe unto them that are wise in their own eyes and prudent in their own sight.
In his last Woe Isaiah returns to the drinking habits of the upper classes, from which it would appear that among the judges even of Judah there were "six-bottle men." They sustained their extravagance by subsidies, which we trust were unknown to the mighty men of wine who once filled the seats of justice in our own country. They justify the wicked for a bribe, and take away the righteousness of the righteous from him. All these sinners, dead through their rejection of the law of Jehovah of hosts and the word of the Holy One of Israel, shall be like to the stubble, fit only for burning, and their blossom as the dust of the rotten tree.
III. The Anger of the Lord (v. 25; ix. 8-x. 4; v. 26-30).
This indictment of the various sins of the people occupies the whole of the second part of the oration. But a third part is now added, in which the prophet catalogues the judgements of the Lord upon them, each of these closing with the weird refrain, For all this His anger is not turned away, but His hand is stretched out still. The complete catalogue is usually obtained by inserting between the 25th and 26th verses of chapter v. the long passage from chapter ix., ver. 8, to chapter x., ver. 4. It is quite true that as far as chapter v. itself is concerned it does not need this insertion; but ix. 8-x. 4 is decidedly out of place where it now lies. Its paragraphs end with the same refrain as closes v. 25, which forms, besides, a natural introduction to them, while v. 26-30 form as natural a conclusion. The latter verses describe an Assyrian invasion, and it was always in an Assyrian invasion that Isaiah foresaw the final calamity of Judah. We may, then, subject to further light on the exceedingly obscure subject of the arrangement of Isaiah's prophecies, follow some of the leading critics, and place ix. 8-x. 4 between verses 25-26 of chapter v.; and the more we examine them the more we shall be satisfied with our arrangement, for strung together in this order they form one of the most impressive series of scenes which even an Isaiah has given us.
From these scenes Isaiah has spared nothing that is terrible in history or nature, and it is not one of the least of the arguments for putting them together that their intensity increases to a climax. Earthquakes, armed raids, a great battle and the slaughter of a people; prairie and forest fires, civil strife and the famine fever, that feeds upon itself; another battle-field, with its cringing groups of captives and heaps of slain; the resistless tide of a great invasion; and then, for final prospect, a desolate land by the sound of a hungry sea, and the light is darkened in the clouds thereof. The elements of nature and the elemental passions of man have been let loose together; and we follow the violent floods, remembering that it is sin which has burst the gates of the universe, and given the tides of hell full course through it. Over the storm and battle there comes booming like the storm-bell the awful refrain, For all this His anger is not turned away, but His hand is stretched out still. It is poetry of the highest order, but in him who reads it with a conscience mere literary sensations are sobered by the awe of some of the most profound moral phenomena of life. The persistence of Divine wrath, the long-lingering effects of sin in a nation's history, man's abuse of sorrow and his defiance of an angry Providence, are the elements of this great drama. Those who are familiar with King Lear, will recognize these elements, and observe how similarly the ways of Providence and the conduct of men are represented there and here.
What Isaiah unfolds, then, is a series of calamities that have overtaken the people of Israel. It is impossible for us to identify every one of them with a particular event in Israel's history otherwise known to us. Some it is not difficult to recognize; but the prophet passes in a perplexing way from Judah to Ephraim and Ephraim to Judah, and in one case, where he represents Samaria as attacked by Syria and the Philistines, he goes back to a period at some distance from his own. There are also passages, as for instance x. 1-4, in which we are unable to decide whether he describes a present punishment or threatens a future one. But his moral purpose, at least, is plain. He will show how often Jehovah has already spoken to His people by calamity, and because they have remained hardened under these warnings, how there now remains possible only the last, worst blow of an Assyrian invasion. Isaiah is justifying his threat of so unprecedented and extreme a punishment for God's people as overthrow by this Northern people, who had just appeared upon Judah's political horizon. God, he tells Israel, has tried everything short of this, and it has failed; now only this remains, and this shall not fail. The prophet's purpose, therefore, being not an accurate historical recital, but moral impressiveness, he gives us a more or less ideal description of former calamities, mentioning only so much as to allow us to recognize here and there that it is actual facts which he uses for his purpose of condemning Israel to captivity, and vindicating Israel's God in bringing that captivity near. The passage thus forms a parallel to that in Amos, with its similar refrain: Yet ye have not returned unto Me, saith the Lord (Amos iv. 6-12), and only goes farther than that earlier prophecy in indicating that the instruments of the Lord's final judgement are to be the Assyrians.
Five great calamities, says Isaiah, have fallen on Israel and left them hardened: 1st, earthquake (v. 25); 2nd, loss of territory (ix. 8-12); 3rd, war and a decisive defeat (ix. 13-17); 4th, internal anarchy (ix. 18-21); 5th, the near prospect of captivity (x. 1-4).
1. The Earthquake (v. 25).—Amos closes his series with an earthquake; Isaiah begins with one. It may be the same convulsion they describe, or may not. Although the skirts of Palestine both to the east and west frequently tremble to these disturbances, an earthquake in Palestine itself, up on the high central ridge of the land, is very rare. Isaiah vividly describes its awful simplicity and suddenness. The Lord stretched forth His hand and smote, and the hills shook, and their carcases were like offal in the midst of the streets. More words are not needed, because there was nothing more to describe. The Lord lifted His hand; the hills seemed for a moment to topple over, and when the living recovered from the shock there lay the dead, flung like refuse about the streets.
2. The Loss of Territory (ix. 8-21).—So awful a calamity, in which the dying did not die out of sight nor fall huddled together on some far off battle-field, but the whole land was strewn with her slain, ought to have left indelible impression on the people. But it did not. The Lord's own word had been in it for Jacob and Israel (ix. 8), that the people might know, even Ephraim and the inhabitants of Samaria. But unhumbled they turned in the stoutness of their hearts, saying, when the earthquake had passed:[5] The bricks are fallen, but we will build with hewn stones;[6] the sycomores are cut down, but we will change them into cedars. Calamity did not make this people thoughtful; they felt God only to endeavour to forget Him. Therefore He visited them the second time. They did not feel the Lord shaking their land, so He sent their enemies to steal it from them: the Syrians before and the Philistines behind; and they devour Israel with open mouth. What that had been for appalling suddenness this was for lingering and harassing—guerilla warfare, armed raids, the land eaten away bit by bit. Yet the people do not return unto Him that smote them, neither seek they the Lord of hosts.
3. War and Defeat (ix. 13-17).—The next consequent calamity passed from the land to the people themselves. A great battle is described, in which the nation is dismembered in one day. War and its horrors are told, and the apparent want of Divine pity and discrimination which they imply is explained. Israel has been led into these disasters by the folly of their leaders, whom Isaiah therefore singles out for blame. For they that lead these people cause them to err, and they that are led of them are destroyed. But the real horror of war is that it falls not upon its authors, that its victims are not statesmen, but the beauty of a country's youth, the helplessness of the widow and orphan. Some question seems to have been stirred by this in Isaiah's heart. He asks, Why does the Lord not rejoice in the young men of His people? Why has He no pity for widow and orphan, that He thus sacrifices them to the sin of the rulers? It is because the whole nation shares the ruler's guilt; every one is an hypocrite and an evil-doer, and every mouth speaketh folly. As ruler so people, is a truth Isaiah frequently asserts, but never with such grimness as here. War brings out, as nothing else does, the solidarity of a people in guilt.