CHAPTER IV.
ISAIAH'S CALL AND CONSECRATION.
Isaiah vi. (740 B.C.; WRITTEN 735? OR 725?).
It has been already remarked that in chapter vi. we should find no other truths than those which have been unfolded in chapters ii.-v.: the Lord exalted in righteousness, the coming of a terrible judgement from Him upon Judah, and the survival of a bare remnant of the people. But chapter vi. treats the same subjects with a difference. In chapters ii.-iv. they gradually appear and grow to clearness in connection with the circumstances of Judah's history; in chapter v. they are formally and rhetorically vindicated; in chapter vi. we are led back to the secret and solemn moments of their first inspiration in the prophet's own soul. It may be asked why chapter vi. comes last and not first in this series, and why in an exposition, attempting to deal, as far as possible, chronologically with Isaiah's prophecies, his call should not form the subject of the first chapter. The answer is simple, and throws a flood of light upon the chapter. In all probability chapter vi. was written after its predecessors, and what Isaiah has put into it is not only what happened in the earliest moments of his prophetic life, but that spelt out and emphasized by his experience since. The ideal character of the narrative, and its date some years after the events which it relates, are now generally admitted. Of course the narrative is all fact. No one will believe that he, whose glance penetrated with such keenness the character of men and movements, looked with dimmer eye into his own heart. It is the spiritual process which the prophet actually passed through before the opening of his ministry. But it is that, developed by subsequent experience, and presented to us in the language of outward vision. Isaiah had been some years a prophet, long enough to make clear that prophecy was not to be for him what it had been for his predecessors in Israel, a series of detached inspirations and occasional missions, with short responsibilities, but a work for life, a profession and a career, with all that this means of postponement, failure, and fluctuation of popular feeling. Success had not come so rapidly as the prophet in his original enthusiasm had looked for, and his preaching had effected little upon the people. Therefore he would go back to the beginning, remind himself of that to which God had really called him, and vindicate the results of his ministry, at which people scoffed and his own heart grew sometimes sick. In chapter vi. Isaiah acts as his own remembrancer. If we keep in mind, that this chapter, describing Isaiah's call and consecration to the prophetic office, was written by a man who felt that office to be the burden of a lifetime, and who had to explain its nature and vindicate its results to his own soul—grown somewhat uncertain, it may be, of her original inspiration—we shall find light upon features of the chapter that are otherwise most obscure.
1. The Vision (vv. 1-4).
Several years, then, Isaiah looks back and says, In the year King Uzziah died. There is more than a date given here; there is a great contrast suggested. Prophecy does not chronicle by time, but by experiences, and we have here, as it seems, the cardinal experience of a prophet's life.
All men knew of that glorious reign with the ghastly end—fifty years of royalty, and then a lazar-house. There had been no king like this one since Solomon; never, since the son of David brought the Queen of Sheba to his feet, had the national pride stood so high or the nation's dream of sovereignty touched such remote borders. The people's admiration invested Uzziah with all the graces of the ideal monarch. The chronicler of Judah tells us that God helped him and made him to prosper, and his name spread far abroad, and he was marvellously helped till he was strong; he with the double name—Azariah, Jehovah-his-Helper; Uzziah, Jehovah-his-Strength. How this glory fell upon the fancy of the future prophet, and dyed it deep, we may imagine from those marvellous colours, with which in later years he painted the king in his beauty. Think of the boy, the boy that was to be an Isaiah, the boy with the germs of this great prophecy in his heart—think of him and such a hero as this to shine upon him, and we may conceive how his whole nature opened out beneath that sun of royalty and absorbed its light.
Suddenly the glory was eclipsed, and Jerusalem learned that she had seen her king for the last time: The Lord smote the king so that he was a leper unto the day of his death, and dwelt in a several house, and he was cut off from the house of the Lord. Uzziah had gone into the temple, and attempted with his own hands to burn incense. Under a later dispensation of liberty he would have been applauded as a brave Protestant, vindicating the right of every worshipper of God to approach Him without the intervention of a special priesthood. Under the earlier dispensation of law his act could be regarded only as one of presumption, the expression of a worldly and irreverent temper, which ignored the infinite distance between God and man. It was followed, as sins of wilfulness in religion were always followed under the old covenant, by swift disaster. Uzziah suffered as Saul, Uzzah, Nadab and Abihu did. The wrath, with which he burst out on the opposing priests, brought on, or made evident as it is believed to have done in other cases, an attack of leprosy. The white spot stood out unmistakeably from the flushed forehead, and he was thrust from the temple—yea, himself also hasted to go out.
We can imagine how such a judgement, the moral of which must have been plain to all, affected the most sensitive heart in Jerusalem. Isaiah's imagination was darkened, but he tells us that the crisis was the enfranchisement of his faith. In the year King Uzziah died—it is as if a veil had dropped, and the prophet saw beyond what it had hidden, the Lord sitting on a throne high and lifted up. That it is no mere date Isaiah means, but a spiritual contrast which he is anxious to impress upon us, is made clear by his emphasis of the rank and not the name of God. It is the Lord sitting upon a throne—the Lord absolutely, set over against the human prince. The simple antithesis seems to speak of the passing away of the young man's hero-worship and the dawn of his faith; and so interpreted, this first verse of chapter vi. is only a concise summary of that development of religious experience which we have traced through chapters ii.-iv. Had Isaiah ever been subject to the religious temper of his time, the careless optimism of a prosperous and proud people, who entered upon their religious services without awe, trampling the courts of the Lord, and used them like Uzziah, for their own honour, who felt religion to be an easy thing, and dismissed from it all thoughts of judgement and feelings of penitence—if ever Isaiah had been subject to that temper, then once for all he was redeemed by this stroke upon Uzziah. And, as we have seen, there is every reason to believe that Isaiah did at first share the too easy public religion of his youth. That early vision of his (ii. 2-5), the establishment of Israel at the head of the nations, to be immediately attained at his own word (v. 5) and without preliminary purification, was it not simply a less gross form of the king's own religious presumption? Uzziah's fatal act was the expression of the besetting sin of his people, and in that sin Isaiah himself had been a partaker. I am a man of unclean lips, and I dwell in the midst of a people of unclean lips. In the person of their monarch the temper of the whole Jewish nation had come to judgement. Seeking the ends of religion by his own way, and ignoring the way God had appointed, Uzziah at the very moment of his insistence was hurled back and stamped unclean. The prophet's eyes were opened. The king sank into a leper's grave, but before Isaiah's vision the Divine majesty arose in all its loftiness. I saw the Lord high and lifted up. We already know what Isaiah means by these terms. He has used them of God's supremacy in righteousness above the low moral standards of men, of God's occupation of a far higher throne than that of the national deity of Judah, of God's infinite superiority to Israel's vulgar identification of His purposes with her material prosperity or His honour with the compromises of her politics, and especially of God's seat as their Judge over a people, who sought in their religion only satisfaction for their pride and love of ease.
From this contrast the whole vision expands as follows.