CHAPTER X

ISAIAH AND JEREMIAH

STUDIES IN THE MAJOR PROPHETS

Introduction.

About one-fourth of the Old Testament is filled with the writings of the prophets. The first fourIsaiah, Jeremiah, Ezekiel, and Daniel-are commonly known as the greater or major prophets. They deserve this distinction both for the quantity of their writings and the importance of their message. In entering upon a study of the prophets, it must be borne in mind that they were not chiefly foretellers of events. They were earnest preachers of righteousness in the presence of political problems or religious decadence. They were the divinely appointed agents to lead the Hebrew people in the paths of righteousness.

They were gifted men who clearly grasped the fundamental truths of religion. They attached but little importance to its outward ceremonies; but they had a noble conception of God, and eloquently enforced obedience to truth and righteousness. To adopt the words of Duncker, they declared that "the lips and the heart must be elevated to His greatness; His commands must be kept, and men must make themselves holy as He is holy. The only service of the Holy God is a holy and righteous life. Sacrifice is not required, but recognition of God, simplicity, chastity, and moderation." The prophetical books are made up principally of popular addresses, which are frequently characterized by poetic imagery and masterful eloquence.

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1 Max Duncker, "History of Antiquity," Vol. III., p. 27.

Isaiah.

The first of the prophetic books is Isaiah. This great prophet was a citizen of Jerusalem, a man of distinction, and a preacher of impressive power. His contemporaries in the prophetic office were Hosea and Micah, whose work will come under review later. As the introduction to his prophecies tells us, he lived "in the days of Uzziah, Jotham, Ahaz, and Hezekiah, Kings of Judah." 1

This statement enables us to reproduce the political and religious conditions under which Isaiah received his prophetic call. It was the second half of the eighth century before our era (758-690 B.C.). As we learn from 2 Kings and 2 Chronicles, as well as from the historical part of the prophecy itself (chapters 36-39), it was a period of great commotion. The kings of Judah warred against the Philistines and the Ammonites. Ahaz suffered a severe defeat at the hands of Israel. Though the temple worship was kept up, abominable idolatries at times prevailed.

Furthermore, it was a time of world movements, — of restless and insatiable activity among the great empires of the Orient. Assyria, Babylon, and Egypt were continually plotting or warring against one another. Assyrian conquerors repeatedly swept over Syria; and in 722 B.C. Sargon captured Samaria and forever put an end to the kingdom of Israel. Judah was henceforth left alone to

B.C.

1 CHRONOLOGICAL TABLE OF IMPORTANT EVENTS

740. Call of Isaiah.

732. Damascus taken by Tiglath-pileser.

727. Shalmaneser IV.

722. Samaria captured by Sargon.

701. Sennacherib's campaign against Judah.

607. Destruction of Nineveh by the Medes.

586. Destruction of Jerusalem by Nebuchadnezzar.

538. Cyrus captures Babylon, and releases Jewish exiles.

be the bearer of the religion of Jehovah. Subsequently its territory was invaded by the conquering arms of Sennacherib; and Judah was saved only by a fatal pestilence that in a single night swept away a large part of the Assyrian army.

Occasion of Prophecies. As already indicated, the prophecies of Isaiah extended through the reigns of three Kings of Judah. From first to last, they covered a period of about fifty years. The several discourses, which compose the book of Isaiah, were called forth by particular religious or political conditions. They were intended to guide the thought and action of the Hebrew people in particular exigencies. It is perfectly clear, therefore, that a knowledge of the occasion will throw light upon the words of the prophet.

It is unfortunate that the numerous separate discourses are not arranged in a chronological order. They are, in the main, grouped by subjects. They may be conveniently divided into seven groups as follows:

1. Discourses relating to Judah and Israel (chapters I-12).

2. Discourses dealing with foreign nations (chapters 13-23).

3. Picture of a world judgment (chapters 24-27).

4. Discourses relating to Judah and Assyria (chapters 28-33).

5. Future of Edom and Israel contrasted (chapters 34, 35).

6. Historical section based on 2 Kings (chapters 36-39).

7. Israel's restoration from exile in Babylon (chapters 40-66).

Isaiah's Call. The various conditions and emergencies in the history of his people Isaiah met with a broad, patriotic, and righteous spirit. Like the other prophets of Judah and Israel, he regarded himself as a messenger of the Lord. In the sixth chapter he gives us an account of his call to the prophetic office. He had a vision of the Lord. In antiphonal songs of praise, the seraphim cried : "Holy, holy, holy, is the Lord of Hosts; the whole earth is full of His glory. And the foundations of the thresholds were moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

"Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar and he touched my mouth with it, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. And I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then I said, Here am I; send me." The vision of the King and the sound of his voice, that was the secret of

the prophet's preaching and power.

The Great Arraignment. It will not be practicable here to follow each one of the discourses making up the book of Isaiah. Such an undertaking belongs to a commentary or a more extended work on the Old Testament. It will be sufficient here to examine two or three typical discourses, and to point out the spirit and manner of the prophet.

We begin with the first chapter, which has been called the great arraignment of Judah. The time seems to be the reign of Ahaz, who, as we learn from 2 Kings 16, "did not that which was right in the eyes of the Lord his God, like

David his father. But he walked in the way of the Kings of Israel, yea, and made his sons pass through the fire, according to the abominations of the heathen, whom the Lord cast out before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree."

It was in the presence of this official and public idolatry that Isaiah addressed his great arraignment to the Hebrew people. His eloquent words are surcharged with emotion. "Hear, O heavens, and give ear, O earth, for the Lord hath spoken: I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evil-doers, children that deal corruptly: they have forsaken the Lord, they have despised the Holy One of Israel, they are estranged and gone backward."

This indictment, which is more extended than here given, the rulers are supposed to have met by referring to the regularity and splendor of the temple service. They brought forward their assemblies and sacrifices as a proof of their loyalty to Jehovah. To these statements the prophet, who takes his stand on the ethical character of religion, replies in the name of Jehovah: "To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats. . . . Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow."