CHAPTER XV.

_A MAN: CHARACTER AND THE CAPACITY TO DISCRIMINATE CHARACTER._

ISAIAH x.x.xii. 1-8 (ABOUT 702 B.C.?).

The a.s.syrians being thus disposed of, Isaiah turns to a prospect, on which we have scarcely heard him speak these twenty years, since a.s.syria appeared on the frontier of Judah--the religious future and social progress of his own people. This he paints in a small prophecy of eight verses, the first eight of chap. x.x.xii.--verses 9-20 of that chapter apparently springing from somewhat different conditions.

The first eight verses of chap. x.x.xii. belong to a cla.s.s of prophecies which we may call Isaiah's "escapes." Like St. Paul, Isaiah, when he has finished some exposition of G.o.d's dealings with His people or argument with the sinners among them, bursts upon an unenc.u.mbered vision of the future, and with roused conscience, and voice resonant from long debate, takes his loftiest flights of eloquence. In Isaiah's book we have several of these visions, and each bears a character of its own according to the sort of sinners from whom the prophet shook himself loose to describe it and the kind of indignation that filled his heart at the time. We have already seen, how in some of Isaiah's visions the Messiah has the chief place, while from others He is altogether absent.

But here we come upon another inconsistency. Sometimes, as in chap. xi., Isaiah is content with nothing but a new dispensation--the entire transformation of nature, when there shall be no more desert or storm, but to the wild animals docility shall come, and among men an end to sorrow, fraud and war. But again he limits his prophetic soul and promises less. As if, overcome by the spectacle of the more clamant needs and horrible vices of society, he had said, we must first get rid of these, we must supply those, before we can begin to dream of heaven.

Such is Isaiah's feeling here. This prophecy is not a vision of society glorified, but of society established and reformed, with its foundation firmly settled (ver. 1), with its fountain forces in full operation (ver. 2), and with an absolute check laid upon its worst habits, as, for instance, the moral grossness, lying and pretence which the prophet has been denouncing for several chapters (vv. 3-8). This moderation of the prophecy brings it within the range of practical morals; while the humanity of it, its freedom from Jewish or Oriental peculiarities, renders it thoroughly modern. If every unfulfilled prophecy ought to be an accusing conscience in the breast of the Christian Church, there will be none more clamant and practical than this one. Its demands are essential to the social interests of to-day.

In ver. 1 we have the presupposition of the whole prophecy: _Behold, in righteousness shall a king reign, and princes--according to justice shall they rule_. A just government is always the basis of Isaiah's vision of the future. Here he defines it with greater abstractness than he has been wont to do. It is remarkable, that a writer, whose pen has already described the figure of the coming King so concretely and with so much detail, should here content himself with a general promise of a righteous government, regarding, as he seems to do, rather the office of kinghood, than any single eminent occupier of it. That the prophet of Immanuel, and still more the prophet of the Prince-of-the-Four-Names (chap. ix. 7), and of the Son of Jesse (chap. xi. 1), should be able to paint the ideal future, and speak of the just government that was to prevail in it, without at the same time referring to his previous very explicit promises of a royal Individual, is a fact which we cannot overlook in support of the opinion we have expressed on pp. 180 and 181 concerning the object of Isaiah's Messianic hopes.

Nor is the vagueness of the first verse corrected by the terms of the second: _And a man shall be as an hiding-place from the wind_, etc. We have already spoken of this verse as an ethical advance upon Isaiah's previous picture of the Messiah (see p. 182). But while, of course, the Messiah was to Isaiah the ideal of human character, and therefore shared whatsoever features he might foresee in its perfect development, it is evident that in this verse Isaiah is not thinking of the Messiah alone or particularly. When he says with such simplicity _a_ man, he means any man, he means the ideal for every man. Having in ver. 1 laid down the foundation for social life, he tells us in ver. 2 what the shelter and fountain force of society are to be: not science nor material wealth, but personal influence, the strength and freshness of the human personality. _A man shall be as an hiding-place from the wind and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land._ After just government (ver. 1) great characters are the prophet's first demand (ver. 2), and then (vv.

3-8) he will ask for the capacity to discriminate character. "Character and the capacity to discriminate character" indeed summarizes this prophecy.

I. A MAN (ver. 2).

Isaiah has described personal influence on so grand a scale that it is not surprising that the Church has leapt to his words as a direct prophecy of Jesus Christ. They are indeed a description of Him, out of whose shadow advancing time has not been able to carry the children of men, who has been the shelter and fertility of every generation since He was lifted up, and to whom the affections of individual hearts never rise higher than when they sing--

"Rock of ages, cleft for me, Let me hide myself in Thee."

Such a rock was Christ indeed; but, in accordance with what we have said above, the prophet here has no individual specially in his view, but is rather laying down a general description of the influence of individual character, of which Christ Jesus was the highest instance. Taken in this sense, his famous words present us, _first_, with a philosophy of history, at the heart of which there is, _secondly_, a great gospel, and in the application of which there is, _thirdly_, a great ideal and duty for ourselves.

1. Isaiah gives us in this verse a PHILOSOPHY OF HISTORY. Great men are not the whole of life, but they are the condition of all the rest; if it were not for the big men, the little ones could scarcely live. The first requisites of religion and civilisation are outstanding characters.

In the East the following phenomenon is often observed. Where the desert touches a river-valley or oasis, the sand is in a continual state of drift from the wind, and it is this drift which is the real cause of the barrenness of such portions of the desert at least as abut upon the fertile land. For under the rain, or by infiltration of the river, plants often spring up through the sand, and there is sometimes promise of considerable fertility. It never lasts. Down comes the periodic drift, and life is stunted or choked out. But set down a rock on the sand, and see the difference its presence makes. After a few showers, to the leeward side of this some blades will spring up; if you have patience, you will see in time a garden. How has the boulder produced this? Simply by arresting the drift.

Now that is exactly how great men benefit human life. A great man serves his generation, serves the whole race, by arresting the drift. Deadly forces, blind and fatal as the desert wind, sweep down human history. In the beginning it was the dread of Nature, the cold blast which blows from every quarter on the barbarian, and might have stunted men to animals. But into some soul G.o.d breathed a great breath of freedom, and the man defied Nature. Nature has had her revenge by burying the rebel in oblivion. On the distant horizon of history we can see, merely in some old legend, the evidence of his audacity. But the drift was arrested; behind the event men took shelter, in the shelter grew free, and learned to think out what the first great resister felt.

When history had left this rock behind, and the drift had again s.p.a.ce to grow, the same thing happened; and the hero this time was Abraham. He laid his back to the practice of his forefathers, and lifting his brow to heaven, was the first to worship the One Unseen G.o.d. Abraham believed; and in the shadow of his faith, and sheltered by his example, his descendants learned to believe too. To-day from within the three great spiritual religions men look back to him as the father of the faithful.

When Isaiah, while all his countrymen were rushing down the mad, steep ways of politics, carried off by the only powers that were as yet known in these ways, fear of death and greed to be on the side of the strongest--when Isaiah stood still amid that panic rush, and uttered the memorable words, _In quietness and in confidence shall be your strength; in returning and rest shall ye be saved_, he stopped one of the most dangerous drifts in history, and created in its despite a shelter for those spiritual graces, which have always been the beauty of the State, and are now coming to be recognized as its strength.

When, in the early critical days of the Church, that dark drift of Jewish custom, which had overflown the barriers set to the old dispensation, threatened to spread its barrenness upon the fields of the Gentile world, already white to the harvest of Christ, and Peter and Barnabas and all the Apostles were carried away by it, what was it that saved Christianity? Under G.o.d, it was this: that Paul got up and, as he tells us, withstood Peter to the face.

And, again, when the powers of the Roman Church and the Roman Empire, checked for a little by the efforts which began the Reformation, gathered themselves together and rose in one awful front of emperor, cardinals, and princes at the Diet of Worms, what was it that stood fast against that drift of centuries, and proved the rock, under whose shelter men dared to read G.o.d's pure word again, and preach His Gospel?

It was the word of a lonely monk: "Here stand I. I cannot otherwise. So help me, G.o.d."

So that Isaiah is right. A single man has been as _an hiding-place from the wind and a covert from the tempest_. History is swept by drifts: superst.i.tion, error, poisonous custom, dust-laden controversy. What has saved humanity has been the upraising of some great man to resist those drifts, to set his will, strong through faith, against the prevailing tendency, and be the shelter of the weaker, but not less desirous, souls of his brethren. "The history of what man has accomplished in the world is at bottom the history of the great men who have worked there." Under G.o.d, personal human power is the highest force, and G.o.d has ever used it as His chief instrument.

2. But in this philosophy of history there is a GOSPEL. Isaiah's words are not only man's ideal; they are G.o.d's promise, and that promise has been fulfilled in Jesus Christ. Jesus Christ is the most conspicuous example--none others are near Him--of this personal influence in which Isaiah places all the shelter and revival of society. G.o.d has set His seal to the truth, that the greatest power in shaping human destiny is man himself, by becoming one with man, by using a human soul to be the Saviour of the race. _A man_, says Isaiah, _shall be as an hiding-place from the wind, as the shadow of a great rock in a weary land_; and the Rock of ages was a Man. The world indeed knew that personal character could go higher than all else in the world, but they never knew how high till they saw Jesus Christ, or how often till they numbered His followers.

This figure of a rock, a rock resisting drift, gives us some idea, not only of the commanding influence of Christ's person, but of that special office from which all the glory of His person and of His name arises: that _He saves His people from their sins_.

For what is sin? Sin is simply the longest, heaviest drift in human history. It arose in the beginning, and has carried everything before it since. "The oldest custom of the race," it is the most powerful habit of the individual. Men have reared against it government, education, philosophy, system after system of religion. But sin overwhelmed them all.

Only Christ resisted, and His resistance saves the world. Alone among human lives presented to our view, that of Christ is sinless. What is so prevalent in human nature that we cannot think of a human individual without it never stained Christ's life. Sin was about Him; it was not that He belonged to another sphere of things which lay above it. Sin was about Him. He rose from its midst with the same frailty as other men, encompa.s.sed by the same temptations; but where they rose to fall, He rose to stand, and standing, became the world's Saviour. The great tradition was broken; the drift was arrested. Sin never could be the same again after the sinless manhood of Christ. The old world's sins and cruel customs were shut out from the world that came after. Some of them ceased so absolutely as scarcely to be afterwards named; and the rest were so curbed that no civilised society suffered them to pa.s.s from its constraint, and no public conscience tolerated them as natural or necessary evils.

What the surface of the world's life bears so deeply, that does every individual, who puts his trust in Jesus, feel to the core. Of Jesus the believer can truly say that life on _this_ side of Him is very different from life on _that_. Temptations keep far away from the heart that keeps near to Christ. Under the shadow of our Rock, for us the evil of the present loses all its suggestiveness, the evil of the past its awful surge of habit and guilty fear.

3. But there is not only a philosophy of history and a gospel in this promise of _a man_. There is a great DUTY and IDEAL for every one. If this prophecy distinctly reaches forward to Jesus Christ as its only perfect fulfilment, the vagueness of its expression permits of its application to all, and through Him its fulfilment by all becomes a possibility. Now each of us may be a rock, a shelter and a source of fertility to the life around him in three modes of constant influence.

We can be like Christ, the Rock, in shutting out from our neighbours the knowledge and infection of sin, in keeping our conversation so unsuggestive and unprovocative of evil, that, though sin drift upon us, it shall never drift through us. And we may be like Christ, the Rock, in shutting out blame from other men; in sheltering them from the east wind of pitiless prejudice, quarrel or controversy; in stopping the unclean and bitter drifts of scandal and gossip. How many lives have lost their fertility for the want of a little silence and a little shadow! Some righteous people have a terribly north-eastern exposure; children do not play about their doors, nor the prodigal stop there. And again, as there are a number of men and women who fall in struggling for virtue simply because they never see it successful in others, and the spectacle of one pure, heroic character would be their salvation, here is another way in which each servant of G.o.d may be a rock. Of the late Clerk Maxwell it was said, "He made faith in goodness easy to other men." _A man shall be as streams of water in a desert place._

II. CAPACITY TO DISTINGUISH CHARACTER (vv. 3-8).

But after the coming of this ideal, it is not paradise that is regained.

Paradise is farther off. We must have truth to begin with: truth and the capacity to discriminate character. The sternness with which Isaiah thus postpones his earlier vision shows us how sore his heart was about the _lying_ temper of his people. We have heard him deploring the fascination of their false minds by the Egyptian Pretence. Their falseness, however, had not only shown itself in their foreign politics, but in their treatment of one another, in their social fashions, judgements and worships. In society there prevailed a want of moral insight and of moral courage. At home also the Jews had failed to call things by their right names (cf. p. 226). Therefore next in their future Isaiah desires the cure of moral blindness, haste and cowardice (vv. 3, 4), with the explosion of all social lies (ver. 5). Men shall stand out for what they are, whether they be bad--for the bad shall not be wanting (vv. 6, 7)--or good (ver. 8). On righteous government (ver. 1) and influence of strong men (ver. 2) must follow social truthfulness (vv.

3-8). Such is the line of the prophet's demands. The details of vv. 3-8 are exceedingly interesting.

_And not closed shall be the eyes of them that see, and the ears of them that hear shall be p.r.i.c.ked up._ The context makes it clear that this is spoken, not of intellectual, but of moral, insight and alertness. _And the heart of the hasty shall learn how to know, and the tongue of the stammerer be quick_ (the verb is the same as the _hasty_ of the previous clause) _to speak plain things_. _Startlingly plain things_--for the word literally means _blinding-white_, and is so used of the sun--_startlingly plain_, like that scorching epigram upon Egypt.

The morally rash and the morally timid are equal fathers of lies.

In ill.u.s.tration Isaiah takes the conventional abuse of certain moral terms, exposes it and declares it shall cease: _The vile person shall no more be called liberal, nor the churl said to be bountiful_. _Liberal_ and _bountiful_ were conventional names. The Hebrew word for _liberal_ originally meant exactly that--_open-hearted_, _generous_, _magnanimous_. In the East it is the character which above all they call princely. So like our words "n.o.ble" and "n.o.bility," it became a term of rank, _lord_ or _prince_, and was often applied to men who were not at all great-hearted, but the very opposite--even to the _vile person_.

_Vile person_ is literally the _faded_ or the _exhausted_, whether mentally or morally--the last kind of character that could be princely.

The other conventional term used by Isaiah refers to wealth rather than rank. The Hebrew for _bountiful_ literally means _abundant_, a man blessed with plenty, and is used in the Old Testament both for the rich and the fortunate. Its nearest English equivalent is perhaps _the successful man_. To this Isaiah fitly opposes a name, wrongly rendered in our version _churl_, but corrected in the margin to _crafty_--_the fraudulent_, _the knave_. When moral discrimination comes, says Isaiah, men will not apply the term _princely_ to _worn-out_ characters, nor grant them the social respect implied by the term. They will not call the _fraudulent_ the _fortunate_, nor canonise him as successful, who has gotten his wealth by underhand means. _The worthless character shall no more be called princely, nor the knave hailed as the successful._ But men's characters shall stand out true in their actions, and by their fruits ye shall know them. In those magic days the heart shall come to the lips, and its effects be unmistakeable. _For the worthless person, worthlessness shall he speak_--what else can he?--_and his heart shall do iniquity, to practise profaneness and to utter against the LORD rank error, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail_. _The tools, too, of the knave_ (a play upon words here--"Keli Kelav," _the knave his knives_) _are evil; he! low tricks he deviseth to destroy the poor with words of falsehood, even when the poor speaks justice_ (that is, has justice as well as poverty to plead for him). _But the princely things deviseth, and he upon princely things shall stand_--not upon conventional t.i.tles or rank, or the respect of insincere hearts, but upon actual deeds of generosity and sacrifice.

After great characters, then, what society needs is capacity to discern character, and the chief obstacle in the way of this discernment is the subst.i.tution of a conventional morality for a true morality, and of some distinctions of man's making for the eternal difference which G.o.d has set between right and wrong.

Human progress consists, according to Isaiah, of getting rid of these conventions; and in this history bears him out. The abolition of slavery, the recognition of the essential n.o.bility of labour, the abolition of infanticide, the emanc.i.p.ation of woman--all these are due to the release of men's minds from purely conventional notions, and the courageous application in their place of the fundamental laws of righteousness and love. If progress is still to continue, it must be by the same method. In many directions it is still a false conventionalism,--sometimes the relic of barbarism, sometimes the fruit of civilisation,--that blocks the way. The savage notions which obstruct the enforcement of masculine purity have to be exposed. Nor shall we ever get true commercial prosperity, or the sense of security which is indispensable to that, till men begin to cease calling transactions all right merely because they are the custom of the trade and the means to which its members look for profits.

But, above all, as Isaiah tells us, we need to look to our use of language. It is one of the standing necessities of pure science to revise the terminology, to reserve for each object a special name, and see that all men understand the same object by the same name. Otherwise confusion comes in, and science is impossible. The necessity, though not so faithfully recognized, is as imperative in morals. If we consider the disgraceful mistakes in popular morals which have been produced by the transference and degradation of names, we shall feel it to be a religious duty to preserve for these their proper meaning. In the interests of morality, we must not be careless in our use of moral terms. As Socrates says in the _Phaedo_: "To use words wrongly and indefinitely is not merely an error in itself; it also creates evil in the soul."[49] What noxious misconceptions, what mistaken ideals of life, are due to the abuse of these four words alone: "n.o.ble,"

"gentleman," "honour" and "Christian"! By applying these, in flattery or deceit, to persons unworthy of them, men have not only deprived them of the virtue which originally the mere utterance of them was enough to instil into the heart, but have sent forth to the world under their attractiveness second-rate types of character and ideals. The word "gentleman"! How the heart sickens as it thinks what a number of people have been satisfied to aim at a shoddy and superficial life because it was labelled with this gracious name. Conventionalism has deprived the English language of some of its most powerful sermons by devoting terms of singular moral expressiveness to do duty as mere labels upon characters that are dead, or on ranks and offices, for the designation of which mere cyphers might have sufficed.

[49] Cf. further with this pa.s.sage F. J. Church, _Trial and Death of Socrates_, Introd. xli. ff.

We must not forget, however, Isaiah's chief means for the abolition of this conventionalism and the subst.i.tution of a true moral vision and terminology. These results are to follow from the presence of the great character, _A Man_, whom he has already lifted up. Conventionalism is another of the drifts which that _Rock_ has to arrest. Setting ourselves to revise our dictionaries or to restore to our words their original meanings out of our memories is never enough. The rising of a conspicuous character alone can dissipate the moral haze; the sense of his influence will alone fill emptied forms with meaning. So Christ Jesus judged and judges the world by His simple presence; men fall to His right hand and to His left. He calls things by their right names, and restores to each term of religion and morals its original ideal, which the vulgar use of the world had worn away.[50]

[50] Cf. with the fifth and sixth verses of chap. x.x.xii. the forcible pa.s.sage in the introduction to Carlyle's _Cromwell's Letters_, beginning, "Sure enough, in the Heroic Century, as in the Unheroic, knaves and cowards ... were not wanting. But the question always remains, Did they lie chained?" etc.

CHAPTER XVI.

_ISAIAH TO WOMEN._

ISAIAH x.x.xii. 9-20 (DATE UNCERTAIN).

The date of this prophecy, which has been appended to those spoken by Isaiah during the Egyptian intrigues (704-702), is not certain. It is addressed to women, and there is no reason why the prophet, when he was upbraiding the men of Judah for their false optimism, should not also have sought to awaken the conscience of their wives and daughters on what is the besetting sin rather of women than of men. The chief evidence for dissociating the prophecy from its immediate predecessors is that it predicts, or apparently predicts (vv. 13-14), the ruin of Jerusalem, whereas in these years Isaiah was careful to exempt the Holy City from the fate which he saw falling on the rest of the land. But otherwise the argument of the prophecy is almost exactly that of chaps.

xxix.-x.x.x. By using the same words when he blames the women for _ease_ and _carelessness_ in vv. 9-11, as he does when he promises _confidence_ and _quiet resting-places_ in vv. 17, 18, Isaiah makes clear that his purpose is to contrast the false optimism of society during the postponement of the a.s.syrian invasion with that confidence and stability upon righteousness which the Spirit of G.o.d can alone create. The prophecy, too, has the usual three stages: sin in the present, judgement in the immediate future, and a state of blessedness in the latter days. The near date at which judgement is threatened--_days beyond a year_--ought to be compared with chap. xxix. 1: _Add ye a year to a year; let the feasts come round_.