CHAPTER XXIV.
A REVIEW OF ISAIAH'S PREDICTIONS CONCERNING THE DELIVERANCE OF JERUSALEM.
As we have gathered together all that Isaiah prophesied concerning the Messiah, so it may be useful for closer students of his book if we now summarise (even at the risk of a little repetition) the facts of his marvellous prediction of the siege and delivery of Jerusalem. Such a review, besides being historically interesting, ought to prove of edification in so far as it instructs us in the kind of faith by which the Holy Ghost inspired a prophet to foretell the future.
1. The primary conviction with which Isaiah felt himself inspired by the Spirit of Jehovah was a purely moral one—that a devastation of Judah was necessary for her people's sin, to which he shortly added a religious one: that a remnant would be saved. He had this double conviction as early as 740 B.C. (vi. 11-13).
2. Looking round the horizon for some phenomenon with which to identify this promised judgement, Isaiah described the latter at first without naming any single people as the invaders of Judah (v. 26 ff.). It may have been that for a moment he hesitated between Assyria and Egypt. Once he named them together as equally the Lord's instruments upon Judah (vii. 18), but only once. When Ahaz resolved to call Assyria into the Syrian quarrels, Isaiah exclusively designated the northern power as the scourge he had predicted; and when in 732 the Assyrian armies had overrun Samaria, he graphically described their necessary overflow into Judah also (viii.). This invasion did not spread to Judah, but Isaiah's combined moral and political conviction, for both elements of which he claimed the inspiration of God's Spirit, seized him with renewed strength in 725, when Salmanassar marched south upon Israel (xxviii.); and in 721, when Sargon captured Samaria, Isaiah uttered a vivid description of his speedy arrival before Jerusalem (x. 28 ff.). This prediction was again disappointed. But Sargon's departure without invading Judah, and her second escape from him on his return to Syria in 711, did not in the least induce Isaiah to relax either of his two convictions. Judah he proclaimed to be as much in need of punishment as ever (xxix.-xxxii.); and, though on Sargon's death all Palestine revolted from Assyria to Egypt, he persisted that this would not save her from Sennacherib (xiv. 29 ff.; xxix.-xxx.). The "dourness" with which his countrymen believed in Egypt naturally caused the prophet to fill his orations at this time with the political side of his conviction that Assyria was stronger than Egypt; but because Jerusalem's Egyptian policy springs from a deceitful temper (xxx. 1, 9, 10) he is as earnest as ever with his moral conviction that judgement is coming. After 705 his pictures of a siege of Jerusalem grow more definite (xxix.; xxx.). He seems scorched by the nearness of the Assyrian conflagration (xxx. 27 ff.). At last in 701, when Sennacherib comes to Palestine, the siege is pictured as immediate—chaps. i. and xx., which also show at its height the prophet's moral conviction of the necessity of the siege for punishing his people.
3. But over against this moral conviction, that Judah must be devastated for her sin, and this political, that Assyria is to be the instrument, even to the extreme of a siege of Jerusalem, the prophet still holds strongly to the religious assurance that God cannot allow His shrine to be violated or His people to be exterminated. At first it is only of the people that Isaiah speaks—the remnant (vi.; viii. 18). Jerusalem is not mentioned in the verses that describe the overflowing of all Judah by Assyria (viii. 7). It is only when at last, in 721, the prophet realizes how near a siege of Jerusalem may be (x. 11, 28-32), that he also pictures the sudden destruction of the Assyrian on his arrival within sight of her walls (x. 33). In 705, when the siege of the sacred city once more becomes imminent, the prophet again reiterates to the heathen that Zion alone shall stand among the cities of Syria (xiv. 32). To herself he says that, though she shall be besieged and brought very low, she shall finally be delivered (xxix. 1-8; xxx. 19-26; xxxi. 1, 4, 5). It is true, this conviction seems to be broken—once by a prophecy of uncertain date (xxxii. 14), which indicates a desolation of the buildings of Jerusalem, and once by the prophet's sentence of death upon the inhabitants in the hour of their profligacy (xxii.)—but when the city has repented, and the enemy have perfidiously come back to demand her surrender, Isaiah again asseverates, though all are hopeless, that she shall not fall (xxxvii.).
4. Now, with regard to the method of Jerusalem's deliverance, Isaiah has uniformly described this as happening not by human battle. From the beginning he said that Israel should be delivered in the last extremity of their weakness (vi. 13). On the Assyrian's arrival over against the city, Jehovah is to lop him off (x. 33). When her enemies have invested Jerusalem, Jehovah is to come down in thunder and a hurricane and sweep them away (after 705, xxix. 5-8). They are to be suddenly disappointed, like a hungry man waking from a dream of food. A beautiful promise is given of the raising of the siege without mention of struggle or any weapon (xxx. 20-26). The Assyrian is to be checked as a wild bull is checked with a lasso, is to be slain by the lighting down of the Lord's arm, by the voice of the Lord, through a judgement that shall be like a solemn holocaust to God than a human battle (xxx. 30-33). When the Assyrian comes back, and Hezekiah is crushed by the new demand for surrender, Isaiah says that, by a Divinely inspired impulse, Sennacherib, hearing bad news, shall suddenly return to his own land (xxxviii. 7).
It is only in very little details that these predictions differ. The thunderstorm and torrents of fire are, of course, but poetic variations. In 721, however, the prophet hardly anticipates the very close siege, which he pictures after 705; and while from 705 to 702 he identifies the relief of Jerusalem with a great calamity to the Assyrian army about to invade Judah, yet in 701, when the Assyrians are actually on the spot, he suggests that nothing but a rumour shall cause their retreat and so leave Jerusalem free of them.