It is a people spoiled and plundered, They are all snared in holes, And hidden in prison houses.

They have become a spoil, With none to rescue, An object of plunder, With none to say, Restore.

II. Spiritual Forces in Judaism. The political horizon furnished little to inspire the disappointed and persecuted Jews. Their eyes were still blinded by the brilliant hopes that had stirred them at the time when the temple was rebuilt. The quenching of these hopes had left them in deeper darkness than before. There seemed no rift in the clouds that overshadowed them. Even their priestly rulers were selfish and inconsiderate. For the faithful few who rose above the discouragements and obstacles that confronted them, however, this period of deepest gloom was lighted by a faith that shines through and glorifies most of the later books of the Old Testament. From the psalms and prophecies of the period it is evident that there were a few who in the midst of these discouraging circ.u.mstances found peace and joy. As they meditated upon the experiences of their race, and read and pondered the writings of the earlier prophets, they began to appreciate not only the real significance of their past history but the meaning of the present affliction. The chief spokesman of these immortal heroes of the faith was the prophetic author of Isaiah 40-66.

III. Evidences That Isaiah 40-66 were Written in Palestine. Only recently have careful students of Isaiah 40-66 begun to realize that the point of view in all of these chapters is not distant Babylon but Jerusalem. The repeated references in chapter 56 and following to conditions in Jerusalem have led all to recognize their Palestinian origin. The evidence, however, regarding chapters 40-55 is almost equally convincing. The vocabulary and literary figures employed throughout are those peculiar to the agricultural life of Palestine and not to the commercial civilization of Babylon. The problems also are those of the Judean community. The cla.s.s to whom the prophet addresses his messages is evidently the same as that to which Haggai and Zechariah speak. Jerusalem, not a Jewish colony in Babylon, is the constant object of the prophet's appeal. Babylon is only one of the distant lands of the dispersion. It is from Jerusalem that the prophet ever views the world. Thus in 43:5,6 he declares in the name of Jehovah:

Fear not, for I am with thee.

From the east I will bring thine offspring, And from the west I will gather them; I will say to the north, Give up!

And to the south, Withhold not!

Bring my sons from afar, And my daughters from the ends of the earth.

Interpreted in the light of their true geographical setting, these Prophecies gain at once a new and clearer meaning.

IV. Their Probable Date. The reference in 43:23, 24 to the offerings brought by the people to Jehovah's temple clearly implies that it had already been built. Furthermore, the charges preferred against the Judean community are very similar to those in the book of Malachi, which is generally a.s.signed to the period immediately preceding the arrival of Nehemiah in 445 B.C. (cf. Section XCVII). From the parallels in chapter 48 and elsewhere it is evident that Jehovah's Messiah in 45:1 is not Cyrus but Israel, the messianic nation, to which Jehovah in earlier days under David and his successors gave repeated victories and far-extended authority. The presence of the name Cyrus seems without reasonable doubt to be due to a later scribe, who thus incorrectly identified the allusion.

It is supported neither by the metrical structure nor the context of the pa.s.sages in which it is found. Furthermore, the ideas in Isaiah 40-55 are almost without exception those which Zechariah had already voiced in germinal form, especially in his latest prophecies preserved in chapters 7 and 8. They are here more fully and far more gloriously expanded, indicating that their author lived perhaps a generation later than Zechariah. The years between 500 and 450 furnish the most satisfactory setting for these prophecies. In a very true sense, however, like many of the psalms, they are timeless. The question of their exact date is comparatively unimportant except as it throws light upon their interpretation.

V. Their Literary Characteristics. The prophecies in Isaiah 40-66 are psalms, sharing the characteristics of all lyric Hebrew poetry. Each is complete in itself and yet closely related to the others both in content and literary form. Their n.o.bility of theme, their breadth of outlook, their wealth of rich and glowing figures, and their finished literary character give them an incontestable place among the greatest writings of the Old Testament. While there is a powerful argument running through them all, the logic is not c.u.mulative but rather moves in a spiral, frequently returning to the same subject but having a gradual onward movement. It is the characteristic Oriental method of thinking, which is the opposite of that of the Western world. These poems are grouped into three cycles which apparently represent the prophet's thinking during succeeding periods. The first cycle is included in 40-48. Chapter 48 is a recapitulation of the thought of the preceding, and furnishes a natural conclusion to the first collection. The second group is in 49-55. The note of suffering is here more prominent, and the portrait of the ideal type of servant which Jehovah desires in order to realize his purpose in human history is developed in greater detail (cf. Section XCIX). The third group, in 56-66, is by many a.s.signed to another prophet and to a much later period. While the general theme of the group is different and implies a somewhat changed historical background, the characteristic ideas and literary forms of 40-55 also recur here. From the study of Israel's past and future the prophet turns to the closer consideration of the problems in Palestine.

The historical allusions are for the most part in accord with the conditions which Nehemiah found in Jerusalem in 445 B.C.

VI. Their Theme and Purpose. The poems deal with one theme, the destiny of the chosen people. The prophet first reviews their past history to ill.u.s.trate Jehovah's purpose that was being realized through Israel. He notes the different ways in which Jehovah had trained and prepared them for their great task. In the light of the new situation and his enlarged acquaintance with the world the prophet then proceeds to define the task that awaits his people. While he does not break entirely away from the popular expectation that the scattered exiles would yet be restored to Jerusalem to partic.i.p.ate in the universal kingdom that was there to be established, he fully appreciates the larger significance of Israel's mission. He recognizes that it is worldwide. He sees that the Jewish race is called not merely to receive honors and material blessings but also to serve suffering and needy mankind. The disappointments and afflictions through which it is pa.s.sing are but a part of the divine training for that n.o.bler spiritual service. The servant Israel is called to be a witness to all the nations, faithfully to set forth Jehovah's teachings until his law is established in all the earth. Thus the prophet interprets Israel's past, present, and future in its vital relation to the universal life of humanity, and declares that Israel is destined to be a prophet nation and to reveal Jehovah's character to all mankind.

VII. Reasons Why Jehovah Will Restore His People. The prophet opens with a declaration that Jerusalem's period of forced service is over, that she has paid double for the sins of the past, and that Jehovah is about to remove all obstacles and restore and exalt his oppressed people. He then gives the reasons for his strong conviction: (1) Jehovah is incomparably superior to the forces of nature, to the nations that hold Israel in bondage, and to the heathen G.o.ds whose images are shaped by the hand of man. All the powers of heaven and earth are under his control. He is the creator and supreme ruler of the universe, able to remove all obstacles and to give strength and might to those who put their trust in him.

(2) Through his leadership of his people in the past, through their victories over their powerful foes, and in all the experiences of their national life he has shown his power to guide and deliver. (3) Toward Israel, his servant, he stands in a unique relation, for he has chosen and trained his people for a great service in behalf of all the world.

Therefore he who is able and eager to deliver will not fail his people in their hour of need. (4) Their present affliction is but a part of that training which is essential before they can perform their task as Jehovah's servant; that task is tenderly to espouse the cause of those who are crushed, to open eyes that are blind, to bring captives out of their confinement, and, as a faithful teacher, to inspire all mankind with love for Israel's G.o.d.

The prophet's aim was clearly to encourage his despondent people, to show them the deeper meaning of their present afflictions, to open their eyes to Jehovah's gracious purpose, to give to the entire race a goal for which to live and strive, and, above all, to arouse them to effective action.

Doubtless the prophet thought only of the problems of the men of his day, but in his interpretation of Jehovah's worldwide purpose and in the faith and devotion which his words inspire he gave to all mankind a universal, undying message.

Section XCVII. CONDITIONS AND PROBLEMS WITHIN THE JUDEAN COMMUNITY

[Sidenote: Mal. 1:6-9]

A son honoreth his father, and a servant feareth his master; If then I am a father, where is mine honor?

And if I am a master, where is the one who fears me?

Saith Jehovah to you, O ye priests, who despise my name.

But ye say, 'Wherein have we despised thy name?'

Ye offer upon mine altar bread that is polluted And ye say, 'Wherein have we polluted it?'

In that ye say, 'The table of Jehovah is contemptible.'

And that when ye offer the blind for sacrifice, 'It is no harm!'

And that when ye offer the lame and the sick, 'It is no harm!'

Present it now to thy governor; will he be pleased with it?

Or will he receive thee favorably? saith Jehovah of hosts.

And now entreat the favor of G.o.d with such an offering, that he may be gracious to us, Would I receive any of you favorably? saith Jehovah of hosts.

[Sidenote: Mal. 1:10, 11]

O that there were those among you who would shut the doors, That ye might not kindle fire on mine altar in vain!

I have no pleasure in you, saith Jehovah of hosts, Neither will I accept an offering at your hand.

For from the rising of the sun even to its setting my name is sacred among the nations, And in every place they offer to my name a pure offering; For my name is great among the nations, saith Jehovah of hosts.

[Sidenote: Mal. 1:12, 14]

'The table of Jehovah is polluted, and its food is contemptible.'

Ye say also, 'Behold what a weariness is it!' and ye have scorned me; And ye have brought the blind, the lame and the sick.

Should I accept this at your hand? saith Jehovah of hosts.

But cursed be the deceiver, who has in his flock a male, And vows, and sacrifices to the Lord a blemished thing; For I am a great King, and my name is feared among the nations.

[Sidenote: Mal. 2:1-4]

And now, O ye priests, this command is for you.

If ye will not hear, and if ye will not lay it to heart, To give glory to my name, saith Jehovah of hosts, Then I will send the curse upon you, and I will curse your blessings; Behold, I will cut off your arm, And will spread offal upon your faces, even the offal of your feasts, And ye shall know that I have sent this command to you, That my covenant with Levi may be preserved, saith Jehovah of hosts.

[Sidenote: Mal. 2:15-7]

My covenant with him was to give life and peace; And I gave them to him that he might revere me; And he revered me, and stood in awe of my name.

The true instruction was in his mouth, And unrighteousness was not found in his lips; He walked with me in peace and uprightness, And turned many away from iniquity.

For the priest's lips should keep knowledge, And men should seek the law at his mouth; For he is the messenger of Jehovah of hosts.

[Sidenote: Mal. 2:8, 9]

But ye are turned aside out of the way; Ye have caused many to stumble in the law; Ye have corrupted the covenant of Levi, Saith Jehovah of hosts.

Therefore have I also made you contemptible, And base before all the people, According as ye have not kept my ways, And have had no respect for me in imparting the law.

[Sidenote: Mal. 2:10, 13, 14]

Have we not all one father?

Hath not one G.o.d created us?

Why do we deal faithlessly with one another, Profaning the covenant of our fathers?

And this ye do also: Ye cover the altar of Jehovah with tears, So that he regardeth not the offering any more, Neither receiveth it acceptably from your hand.

Yet ye say, Why?

Because Jehovah hath been witness between thee and the wife of thy youth, Against whom thou hast dealt faithlessly, Though she is thy companion, and the wife of thy covenant.

[Sidenote: Mal. 2:15, 16]

Therefore give heed to your spirit, And let none deal faithlessly with the wife of his youth, For I hate putting away, Saith Jehovah, the G.o.d of Israel, And him who covers his garment with violence; Therefore take heed to your spirit, that ye deal not faithlessly.

[Sidenote: Mal. 2:17]

Ye have wearied Jehovah with your words.

Yet ye say, How have we wearied him?

In that ye say, Everyone that doeth evil Is good in the sight of Jehovah, And he delighteth in them; Or where is the G.o.d of justice?

[Sidenote: Mal. 3:1-4]

Behold, I am about to send my messenger, And he shall prepare the way before me; And the Lord, whom ye seek, Will suddenly come to his temple; But who can endure the day of his coming?

And who shall stand when he appeareth?

For he is like a refiner's fire, And like fullers' lyes; And he will sit as a refiner and purifier, And he will purify the sons of Levi, And refine them as gold and silver; And they shall offer offerings in righteousness.

Then shall the offerings of Judah and Jerusalem be pleasant to Jehovah, As in the days of old, and as in former years.

[Sidenote: Mal. 3:5, 6]

And I will come near to you to judgment; And I will be a swift witness Against the sorcerers, and against the adulterers, And against those who sware to that which is false, And against those who oppress the hireling, the widow, and the fatherless, Who turn aside the resident alien from his right, And fear not me, saith Jehovah of hosts.

For I, Jehovah, change not; But ye have not ceased to be sons of Jacob.

[Sidenote: Mal. 3:7-9]

From the days of thy fathers ye have turned aside from my statutes, and ye have not kept them.