As the class sat with the usual and habitual expression of vacuity which generally adorns the countenance of a college student facing a quiz, the Professor said, “You may begin.”
Some hapless wight procured the courage to protest, by saying, “But you said this was to be an examination in English history!”
The Professor replied, “Quite so! This is English history!”
Then leaning forward over the desk she said, in impressive tones, “How can you expect to know what England is doing, and why, if you do not know the pressure upon her of her enemies and friends at that particular period?”
A long distance back in our mental vacuum a dim light began to glow, and we never were caught that way again! When the teacher said French history, we read everything else! When she said German history, we specialized on the surrounding countries. One day as we were thinking over this helpful technique of understanding, the idea began to grow that if this was the proper way to study secular history, it ought to apply to Bible study as well!
There is an illumination that brightens the meaning of the Sacred Text when read in the light of collateral events that can come no other way. As an instance of this, we will remind the reader of the background of Isaiah. When this prophet first began to write, there was trouble between Israel, the northern confederation, and Judah, the southern kingdom. The king of Israel at this time was Pekah, the son of Remaliah, and although his people were numerically superior to Judah, he was fearful that he might not be strong enough to overcome the southern kingdom in the threatened war. Therefore, he made a close alliance with Rezin, the king of Syria, promising him all the spoils of the battle, if he would aid with his army and strength. The Syrian king hastened to accept this offer, and signed the required covenant. When this alliance became known in Judah, a natural alarm spread throughout the tiny kingdom. Realizing that they were incapable of resisting the strong forces of Israel and Syria which had combined against them, the princes of Judah desired outside help. The only apparent source of such assistance was Egypt. So in the court of Ahaz, the king of Judah, a strong party began agitating for a military alliance with Egypt. That being the only apparent aid within any reasonable distance, it seemed natural to turn to them for a military alliance.
The prophet Isaiah, who was a strong force and exercised a vital influence in the policies of Judah, began to object most strenuously. In the light of this background, we can understand such outbursts of Isaiah as are found in the thirtieth chapter of his prophecy, verses one to three:
“Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my Spirit, that they may add sin to sin:
“That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!
“Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.”
His protest seems to reach a climax in the thirty-first chapter in that magnificently written plea for faith in God which we find in these graphic words:
“Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord!
“Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evil doers, and against the help of them that work iniquity.
“Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.”