Otherwise we are left with the intolerable paradox, that truth and honesty, patience and the love of man to man, are after all but the playthings and victims of force; that, to adapt the words of Isaiah, the rod really shakes him who lifts it up, and the staff is wielding that which is not wood.
CHAPTER X.
THE SPIRIT OF GOD IN MAN AND THE ANIMALS.
Isaiah xi., xii. (ABOUT 720 B.C.?)
Beneath the crash of the Assyrian with which the tenth chapter closes, we pass out into the eleventh upon a glorious prospect of Israel's future. The Assyrian when he falls shall fall for ever like the cedars of Lebanon, that send no fresh sprout forth from their broken stumps. But out of the trunk of the Judæan oak, also brought down by these terrible storms, Isaiah sees springing a fair and powerful Branch. Assyria, he would tell us, has no future. Judah has a future, and at first the prophet sees it in a scion of her royal house. The nation shall be almost exterminated, the dynasty of David hewn to a stump; yet there shall spring a shoot from the stock of Jesse, and a branch from his roots shall bear fruit.
The picture of this future, which fills the eleventh chapter, is one of the most extensive that Isaiah has drawn. Three great prospects are unfolded in it: a prospect of mind, a prospect of nature and a prospect of history. To begin with, there is (vv. 2-5) the geography of a royal mind in its stretches of character, knowledge and achievement. We have next (vv. 5-9) a vision of the restitution of nature, Paradise regained. And, thirdly (vv. 9-16), there is the geography of Israel's redemption, the coasts and highways along which the hosts of the dispersion sweep up from captivity to a station of supremacy over the world. To this third prospect chapter xii. forms a fitting conclusion, a hymn of praise in the mouth of returning exiles.[32] The human mind, nature and history are the three dimensions of life, and across them all the prophet tells us that the Spirit of the Lord will fill the future with His marvels of righteousness, wisdom and peace. He presents to us three great ideals: the perfect indwelling of our humanity by the Spirit of God; the peace and communion of all nature, covered with the knowledge of God; the traversing of all history by the Divine purposes of redemption.
I. The Messiah and the Spirit of the Lord (xi. 1-5).
The first form, in which Isaiah sees Israel's longed-for future realised, is that which he so often exalts and makes glistering upon the threshold of the future—the form of a king. It is a peculiarity, which we cannot fail to remark about Isaiah's scattered representations of this brilliant figure, that they have no connecting link. They do not allude to one another, nor employ a common terminology, even the word king dropping out of some of them. The earliest of the series bestows a name on the Messiah, which none of the others repeat, nor does Isaiah say in any of them, This is He of whom I have spoken before. Perhaps the disconnectedness of these oracles is as strong a proof as is necessary of the view we have formed that throughout his ministry our prophet had before him no distinct, identical individual, but rather an ideal of virtue and kinghood, whose features varied according to the conditions of the time. In this chapter Isaiah recalls nothing of Immanuel, or of the Prince-of-the-Four-Names. Nevertheless (besides for the first time deriving the Messiah from the house of David), he carries his description forward to a stage which lies beyond and to some extent implies his two previous portraits. Immanuel was only a Sufferer with His people in the day of their oppression. The Prince-of-the-Four-Names was the Redeemer of his people from their captivity, and stepped to his throne not only after victory, but with the promise of a long and just government shining from the titles by which He was proclaimed. But now Isaiah not only speaks at length of this peaceful reign—a chronological advance—but describes his hero so inwardly that we also feel a certain spiritual advance. The Messiah is no more a mere experience, as Immanuel was, nor only outward deed and promise, like the Prince-of-the-Four-Names, but at last, and very strongly, a character. The second verse is the definition of this character; the third describes the atmosphere in which it lives. And there shall rest upon him the Spirit of Jehovah, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of Jehovah; and he shall draw breath in the fear of Jehovah—in other words, ripeness but also sharpness of mind; moral decision and heroic energy; piety in its two forms of knowing the will of God and feeling the constraint to perform it. We could not have a more concise summary of the strong elements of a ruling mind. But it is only as Judge and Ruler that Isaiah cares here to think of his hero. Nothing is said of the tender virtues, and we feel that the prophet still stands in the days of the need of inflexible government and purgation in Judah.