RPM, Volume 11, Number 21, May 24 to May 30 2009 |
Preached, December 12, 1896
Princeton Theological Seminary, Princeton, New Jersey 1
To this wide range of Isaiah's outlook the range of his prophetic lyre perfectly corresponds. There is no kind of music for which we listen in his prophecies in vain. With almost endless variety, he adapts his style to the ever changing aspect of his discourse. "All the powers and all the beauties of prophetic speech combine in him, and yet he is distinguished even less by any special excellence than by the symmetry and perfection of all his powers." Whether in the solemn monotone of the chant of judgment or in the rising swell of the song of triumph which greets the Messiah's birth; whether in the fearful words proclaiming vengeance or in the tender tones in which he consoles his mourning people—there is always the same unmistakable note of sovereign power which betrays the prophet and poet of the grace of God.
The answer to this question seems to be suggested by our text. Its opening words express the thought by which more than by any other both the contents and tone of Isaiah's prophecy have been determined, the fundamental thought of his life-work. It is the profound sense of the matchless glory of Jehovah as described in the sublime words: "The high and lofty One that inhabiteth eternity, whose name is Holy." Isaiah is the most theological of all the prophets; not of course in the scientific meaning of that term, but in the more simple and practical sense. His God is to him the one supreme reality from whom all other things derive their significance and to subserve whose end their history is shaped. His mind is filled to overflowing with the thought of God. The whole secret of the wide extent of his vision lies in this elevation of his standpoint. But not only do we find here the explanation of what is unique in Isaiah's anthem upon the field of truth and history, the warm spiritual glow so uniformly present in all his preaching is kindled at the altar-fire of the purer and personal religion as this fire was kept for ever burning in his soul by this vision of the divine glory.
Isaiah in this respect finds his great New Testament counterpart in the apostle Paul. Notwithstanding the immense difference necessarily created by the modified conditions of time and environment, these two favored servants of God are remarkably alike in the distinctive features of their message. Isaiah is an Old Testament Paul and Paul a New Testament Isaiah. For both, there is the same deep impression of the infinite majesty and absolute sovereignty of Jehovah; the same intense realization of the awfulness of the divine justice and the inexorable nature of its claims; the unworthiness, the helplessness of sinful man; the same insistence upon the exclusive activity of God in the work of saving his people; the same prominence of the idea of faith as the only thing whereby man can appropriate the blessings of salvation; the same abounding truth in the marvelous condescension and overflowing grace of God; the same unlimited and unlimitable faith in the world-embracing character of the divine purpose. Paul seems to have felt something of the congeniality of Isaiah's mind to his own. He quotes from him often and not seldom with that fine spiritual insight which penetrates beyond the surface meaning of a passage into the innermost mind of the author and divines the subtle shade of his momentary thought and feeling. "Isaiah is very bold" (Rom 10:20), he exclaims with evident appreciation of a noble trait exemplified to a high degree in his own character.
But we should fail to grasp the profound meaning and to realize the great preciousness of this word of God, were we to regard it as a striking example merely of the effect that may be produced by a bold rhetorical contrast. The exaltation of Jehovah is far more than the measure of his condescension in bending down to man. It is not so much in spite of, but in virtue of God's infinite majesty that he delights to dwell with the humble spirit and the contrite heart. 2 Observe however that the characteristics mentioned by the prophet describe man in reference to his self-consciousness. Not the small, the insignificant, the weak, the transitory are here contrasted with the infinite and eternal, but the humble in spirit and the contrite in heart. Whatever may be the nicer distinction between spirit as heart in the Scriptural usage, both terms are at one in this that they denote those central seats of man's inner life in which the reality and mode and condition of his own existence reveal themselves to him.
We can clearly trace this effect of the self-revelation of Jehovah upon Isaiah everywhere in the cosmical, the moral and the redemptive sphere, and in each of these it appears to have been essentially the same. First of all observe the manner in which his religious nature responds to those attributes of Jehovah whereby he is exalted above the finite conditions of time and space and nature—those called in theological language the transcendental or metaphysical attributes of God, here represented by the words: "The high and lofty one, that inhabiteth eternity." This last phrase specially gives utterance with great simplicity and directness to the profoundest thought human reflection has ever been able to reach in this unfathomable subject. Eternity is the form of the divine existence, that in which Jehovah dwells, the atmosphere that surrounds him. Such a thought can find its full comprehension in him alone in whom it is reality. God himself is the only one able to compass its infinite content with the infinitude of his mind. But this impossibility of adequately thinking out the conception of the greatness of God, far from making it a useless element in Isaiah's experience is precisely that which imparts to it its religious significance and power to stir his soul to the deepest worship. On this point the prophet of the eighth century B.C. might have taught a lesson to the philosopher of our own day who denies the possibility of our knowing the infinite God. Isaiah would have answered him that every futile attempt to comprehend the infinite being of Jehovah contributes by its very failure towards making our knowledge of it more real and practical. Though trembling at the vision, the prophet delights to fix his gaze upon this eternity which is Jehovah's dwelling place. He is the first and the last, beside whom there is no God, the Creator of all things, the King, Jehovah of Hosts. He sitteth upon the circle of the earth and the inhabitants are as grasshoppers before him; whole nations as a drop of a bucket, as the small dust on a balance. Lebanon is not sufficient to burn, nor the beasts thereof sufficient to prepare him a burnt offering.
The most striking element, however, of all the descriptions of the transcendent greatness of Jehovah lies in this—that they convey not abstractions of thought, but a sense of the living presence of a personal God. Isaiah does not shun the boldest anthropomorphic language to express this intensely personal character of his vision of the majesty of Jehovah. He speaks of his glorious eyes, his glorious voice, his glorious arm. And when the prophet thus scales Jehovah above every created being, it is not relative greatness he predicates of him. All comparisons have but in their inadequacy to impress us more strongly with the uniqueness of the divine nature and mode of existence. Isaiah knows of no gradations to fill up the distance between the Creator and the creature: it is an infinite distance which nothing can fill up however exalted. The seraphim, though themselves belonging to a higher world, worship in Jehovah's temple and cover their faces and their feet with the same profound sense of their own insignificance as the earth-born prophet. Each time Isaiah proclaims the absolute greatness of God there follows without fail as an echo, the confession of the absolute littleness of every creature. After painting that sublime judgment scene of the terror of Jehovah as the glory of his majesty shaking the earth, the first and only thought awakened in his soul is: "Cease ye from man, whose breath is in his nostrils: for wherein is he able to be accounted of" (Is 2:22)? And "the Egyptians are men, and not God; and their horses flesh, and not spirit" (31:3). The excited, sometimes sarcastic language, in which the prophet speaks of the worship of idols is inspired by this keen sense of the incommensurableness of God and what is not-God, even more than by the idea of Jehovah's spiritual nature. "To whom then will ye liken me, that I should be equal to him? saith the Holy One" (40:25). "I am Jehovah: that is my name: and my glory will I not give to another, neither my praise to graven images" (42:8). From the same source springs the prophet's belief in the absolute sovereignty of God over all created beings as expressed in his figure of the clay and the potsherd in the potter's hands (45:9). But enough has been said to show how this principle of the divine exaltation pervades and molds the prophet's thought at every point.
Isaiah's whole doctrine of sin shows the influence of this conception. From first to last he emphasizes that aspect of sin in which it offends against the infinite majesty of Jehovah. This may be done by human pride and wealth as power infringing upon the divine right to unique greatness. Hence there is a day of Jehovah of Hosts upon all that is proud and haughty and upon all that is lifted up, to bring down the lofty works of man. Jehovah alone shall be exalted in that day. Jehovah will punish the fruit of the stout heart of the king of Assyria and the glory of his high looks because, although a mere tool in the hand of God, he usurped the praise of his achievements for himself. But the highest personification of sin in this sense is that king of Babel who said in his heart: "I will ascend into heaven, I will exalt my throne above the stars of God . . . I will ascend above the heights of the clouds; I will be like the Most High" (14:13-14). In this figure of the last representative of the world-power that came within his ken, the prophet has drawn the character of diabolical sin and we need not wonder that the name "day star, son of the morning" here borne by the king of Babel, was later (in the form "Lucifer") transferred to Satan.
Isaiah could not have framed this bold conception of sin, however, had he not first been granted the vision of the King Jehovah of Hosts in the temple of his holiness. (All the sinister grandeur that invests the figure of Satan is here as elsewhere but the reflex of the majesty of him to whose throne he aspires. God's glory is so great that the bare attempt at usurping it renders the usurper half-sublime.) From still another point of view, the unique character of the divine holiness appears in Isaiah's preaching of judgment. Being not merely holy but majestic in holiness, Jehovah upholds and asserts his ethical glory for the punishment of sin. Isaiah has felt most keenly that God would not be God, would not respect his own divinity, did he not avenge evil. Because he is the absolutely good, because his name, the essence of his being, is holy; therefore in him holiness is attended with the sovereign right to vindicate its own supremacy. Nowhere else are we taught so clearly as in Isaiah that the vindicating justice of God is but the intensity of his holiness translated into action. We see the transformation under our own eyes when the prophet represents the Light of Israel as becoming a fire and his Holy One a flame which burns and devours the thorns and briars of sin in one day (10:17).
But even this unique fear cannot be the final thought to which the vision of Jehovah's ethical glory moves Isaiah. True contrition involves more than the sense of guilt and pollution than fear and shame continued. It is the specifically religious response to these moral perceptions, whereby the sinner abhors his unholiness not from any selfish motive, but from the stand point of God from the profound conviction that it is a slight of his purity and infringes upon the supremacy of his glory. Spiritual penitence is God-centered and by this feature may be distinguished from the purely moral self-criticism and self-condemnation which does not presuppose a change of heart. The difference between these two is clearly described by Isaiah. It is mere terror of conscience that makes the sinner in Zion speak: "Who among us can dwell with the devouring fire? Who among us shall dwell with everlasting burnings" (33:14)? "Cause the Holy One of Israel to cease from among us" (30:11)! But genuine contrition acknowledges the propriety that sin and the sinner and everything defiled by sin should be swept away and Jehovah of Hosts be exalted in judgment and God the Holy One be sanctified in righteousness. So powerful is this constraint of the moral majesty of God's law in the prophet's soul that he cannot conceive of any hope or future for Israel except there arise one who by vicarious suffering shall satisfy the supreme interests of the divine holiness. And in harmony with this conviction the idea of the Messianic king was deepened and enlarged in Isaiah's mind to that of the Suffering Servant, in whom perfect contrition is joined to perfect innocence, who humbles himself and opens not his mouth and makes his soul an offering for the sin of his people.
It would be interesting to trace the influence of the principle thus made supreme in the moral sphere throughout the whole range of Isaiah's doctrine of salvation. Objectively we should here find to predominate the glory of the divine grace and love and saving power, and subjectively faith sustaining the same relation to these attributes as humility and contrition to the greatness and moral majesty of Jehovah. (This is in so far suggested by our text as God's indwelling is said to unify the spirit and the heart, and as the bestowal of life is elsewhere associated by Isaiah with the eternal being and the creative omnipotence of God, being conceived as a strictly divine act. The experience of the effect of God's life-giving presence upon spirit and heart is an experience, therefore, in which man is made conscious of the unique glory of him who alone has life in himself.)
But we may go further than this and confidently affirm that not only must truth from the nature of the case be the prime mover in every religious activity of the soul and in all progress of piety, but also the more fundamental and ultimate the truth apprehended, the greater will prove the power stored up in it for fructifying and quickening spiritual life. Many, while admitting in a general way the importance of the truth for the vesture of piety, yet seem to think that truth cannot be made the truth, cannot be systematized to any extent without straightway losing this beneficent quality and becoming a barren intellectual thing. If ever we have been inclined to adopt this idea, let us learn from the prophet how little it has to recommend itself. With Isaiah the issue to view all things in the unity of the divine plan and purpose was born from the very love of God. Can we not conceive of a thirst for harmony in our knowledge of divine things so entirely the expression of identification in thought and sympathy with God as to be a worship in itself? And if we were to seek for a single point of view that is likely to impart to our study of God's word this profoundly religious character, what higher or better could be found than this of Isaiah? What could be more adapted to warm our hearts than the constant thought of God's eternal excellence and glory? It ought not to be difficult for us to assume this standpoint. I deem it wholly within the limits of historical sobriety to say that Isaiah represents among Old Testament writers most distinctly that aspect of revealed truth and religion with the embodiment of which in Christian thought and life we count it our privilege under the providence of God to be identified. Not as if the other writers could represent or did represent any view of Jehovah's relation to the world fundamentally different from his, but with Isaiah this principle bursts into the clear light of conscious recognition and acquires that intensity and fruitfulness which only the highest truths when consciously apprehended are capable of developing.
Let us not then hastily despise or think antiquated what comes to us associated by both history and the infallible word of God, in holding to which we are in company with the most princely spirits of the old and new dispensation. I urge this upon you the more since you are to be ministers of God. If the character and tone of Isaiah's preaching are partly due to his representative position as a prophet of Jehovah, ought not the same to apply to your ministry? Is there any frame of mind more appropriate to the ambassador of God than that which is guided in its thinking and speaking and living by the supreme desire for the divine glory? Is there any consecration more entire, any inspiration more lasting, any comfort more unfailing than that derived from this principle? It would be difficult to find in the history of the church of God the record of a life more entirely consumed on the altar of service than that of Isaiah. But like everything else in this life, the cry "Send me!" was a cry uttered under the constraint of the vision of Jehovah's glory. And only because this was so, there was no recoiling when the disclosure followed that the prophet's ministry would be one of hardening and judgment. Isaiah knew that even when God does his strange work his purposes are accomplished and his honor indicated; and that the ultimate significance of service in his kingdom is to be measured by this highest standard alone. And thus believing he spoke: "I will wait for Jehovah that hideth his face from the house of Jacob, and I will look for Him" (8:17)! It is not likely that any of us will be called to a ministry offering so little prospect of what the world calls success. But even though some of us were, if Isaiah's vision be ours, if like him we walk face to face with the glory of Jehovah, there need be no disappointment or discouragement. "Hast thou not known? hast thou not heard? the everlasting God Jehovah the Creator of the ends of the earth fainteth not, neither is weary; there is no searching of his understanding . . . They that wait upon Jehovah shall renew their strength, they shall run and not be weary; they shall walk, and not faint" (40:28, 31).
1. The first page of this manuscript is missing.
2. The thought of Jehovah's exaltation so absolute as to efface all relative distinctions in human greatness is quite familiar to the Old Testament. Having no rival and being no rival, it is his divine prerogative to take account of the weak and poor as much as of the strong and honorable. "For Jehovah your God, He is God of Gods and Lord of Lords, the great God, the Mighty and the terrible, which regardeth not persons, nor taketh reward. He doth execute the judgment of the fatherless and widow and loveth the stranger in giving him food and raiment" (Dt 10:17-18).
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