Introduction to the Old Testament

by John Edgar McFadyen

Chs, i.-xii. Prophecies concerning Judah, Jerusalem (and
Israel)

The first division, like the fourth, deals in the main with Judah and Jerusalem. As the next division, xiii.-xxiii., deals with foreign peoples, i.1 can serve as a preface only to the first division and not to the whole book. The prophecy opens with an arraignment of Judah, intensely ethical in spirit. It was placed here, not because it was first in point of time, but as a sort of frontispiece; for, though the different sections of the ch., e.g. vv. 2-9, 10-20, may come from different times, the first at any rate implies the ravaging of Judah, i. 7, and appears to point to the invasion of Sennacherib in 701 B.C.: it would thus be one of the latest in the book. The land is wasted, the body politic diseased, i. 1-9; the people seek the favour of their God by assiduous and costly ceremony, which the prophet answers by an appeal for a moral instead of a ritual service, vv. 10-20. But, as injustice and idolatry are rampant, they will be surely punished, vv. 21-31.

As a foil to this picture of the depravity of Zion, a foil also to the immediately succeeding description of her pride and idolatry, is the beautiful vision of Zion in the issue of the days, ii. 2-5, as the city to which all nations shall resort for religious instruction, and their obedience to the expressed will of the God of Zion will usher in a reign of universal peace. The passage appears, with an additional verse, in Micah iv. 1-5, where it seems to be preserved in a more original form; yet Isaiah can hardly have borrowed it from Micah, who was younger than he. It used to be supposed that both adopted it from an older poet. But the contents of the oracle, assigning as it does a world-wide significance to Zion, its temple, and its torah, while not absolutely incompatible with Isaianic authorship, rather point to a post-exilic date. We are the more at liberty to assume that the passage was later inserted as a foil to the preceding description of Zion as Sodom, as neither in Isaiah nor in Micah does it fit the context.

The general theme of ii.-iv. is the divine judgment which will fall on all the foolish pride of Judah. How it will come, Isaiah does not say—the prophecy is one of the earliest (735?)—but the storm that will sweep across the land will reveal the impotence of superstition and idolatry and material resources of every kind, ii. 6-22. All the supports of Judah's political life will be taken away: indeed, the leaders are either so weak or rapacious that the country is already as good as ruined, iii. 1-15; and the women, who are as guilty as the men, will also be involved in their doom, iii. 16-iv. 1. Strangely enough, this eloquent threat of judgment ends in a vision of comfort and peace, iv. 2-6. The land is one day to be wondrously fruitful, her people to be cleansed and holy, and the glory of Jehovah will be over Zion as a shelter and shade. The theological implications of this last passage seem late, and it was probably appended by another hand than Isaiah's as a contrast and consolation.

Then follows a lament, in the form of a vineyard song, which skilfully ends in a denunciation of Judah, the vineyard of Jehovah, v. 1-7, merging thereafter into a sixfold woe, pronounced upon her rapacious land-holders, drunkards, sceptics, enemies of the moral order, worldly wise men, besotted and unjust judges, v. 8-24. This is fittingly followed by the announcement that Jehovah will summon against Judah the swift, unwearied and invincible hosts of Assyria, v. 25-30.

In the noble vision (740 B.C.) which inaugurated his prophetic ministry (vi.), Isaiah saw the glorious Jehovah attended by seraphim and received from Him the call to go forth and deliver his message to an unbelieving people. This vision appropriately introduces the prophecies proper in vii.-xii.; but it is practically certain that though the vision itself was early, the account of it is later. The hopelessness of his prospective ministry looks rather like the retrospect of a disappointing experience. Though Isaiah elsewhere expresses his faith in the salvation of a remnant, this chapter asserts the utter annihilation of the people, vv. 11-13_ab_. An attempt has been made to relieve the gloom in the last clause of the chapter, v. 13 c, by a comparison of the stump of the tree that remained, after felling, to the holy seed; but this clause, which is wanting in the Septuagint, and utterly blunts the keen edge of the prophecy, is no part of the original chapter.

The next section, vii. i-ix. 6, plunges us into the war which the allied arms of Aram and Israel waged against Judah in 735, doubtless in the desire to force her to join a coalition against Assyria. Isaiah, vii. 1-17, seeks to reassure the faith of the trembling king Ahaz; and when Ahaz refuses to put the prophetic word to the test, Isaiah boldly declares that the land will be delivered from the menace before two or three years are over; and many a child—or it may be some particular child—soon to be born, will be given the name Immanuel, and will thereby bear witness to the faith that, despite the stress of invasion, God will not forget His people, but that He "is with us."[1] To the same period, but probably not the same occasion, belongs the prophecy of the devastation of Judah by Assyria, vii. 18-25. But the blow is to fall first, and within two or three years, on Aram and Israel, with their respective capitals. It did not fall so quickly as Isaiah had expected: Damascus was indeed taken in 732, but Samaria not till 721: in spirit, however, if not in the letter, the prophecy was fulfilled, viii. 1-4. The unbelief of Judah will also be punished by the hosts of Assyria, but the ultimate purpose of Jehovah will not be frustrated, viii. 5-10. He alone is to be feared, and no combination of confederate kings need alarm, viii. 11-15. The prophet commits his message to his disciples, and with patience and confidence looks for vindication to the future, viii. 16-18. Desperate days would come, viii. 19-91, but they would be followed by a brilliant day of redemption when Jehovah would remove the yoke from the shoulder of His burdened people by sending them a glorious prince with the fourfold name. [Footnote 1: vii. 8_b_]

This latter prophecy, ix. 2-7, has been denied to Isaiah, but apparently with insufficient reason. The passage falls very naturally into its context. The northern districts of Israel (ix. 1) had been ravaged by Assyria in 734 B.C. (2 Kings xv. 29), and upon this darkness it is fitting that the great light should shine; and the yoke to be broken might well be the heavy tribute Judah was now obliged to pay. There are undoubted difficulties, e.g. the mention of a Davidic king, ix. 7, after a specific reference to the fortunes of Israel over which the Davidic king had no jurisdiction; and it is probable that we do not possess the oracle in its original form or completeness. But, in any case, the vision of the righteous and prosperous king ruling over a delivered people fittingly closes this series of somewhat loosely connected oracles.

The next section, ix. 8-x. 4, forms a very artistic whole, consisting of four strophes, each of four verses,[1] concluding with the refrain—

For all this His wrath is not turned,
And His hand is stretched out still.