On the other hand, the prevalence of evil and the uncertain incidence of affliction absolutely prevent the adoption of the view that each man IS punished simply for his own sins. Evil enters far too deeply into the constitution of things to be
explained on the.«e terms. Hence we find in le and elsewhere the view expressed that God works through evil, and leads men to higher things This notion is involved in the idea of visitation , it gives meaning to the metaphor of the refining fre ; and it expresses itself in the doctrine of the faithful remnant. These are they on whom suffer- ing and trouble have done their proper work ; they have learnt the lessons which God was teaching them. This conception reaches a climax in Is 5.S. The boldness in language, which is so characteristic of the prophets, is nowhere more noticeable than in some isolated statements to be found on tin subject of evU. Not content with describing the probationary functions of it in the divine order, both Amos and Deutero-Isaiah speak of it as the direct etiect of God's action. ' Shall evil befall a city, and the Lord hath not done it ? ' Am 3'. ' I form the light, and create darkness ; I make peace, and create evil ; I am the Lord that doeth all these things,' Is 45'. These passages, in which 'evil' has not the moral sense but =' calamity,' ' misfortune,' are not inconsistent with the con- demnation of sin ascribed to God, and with His character as elsewhere described. Their real aim is to express in the sharpest form the absolute supremacy of God over the whole course of things. (A) A second point in regard to which the pro- phetic attitude is fairly consistent is the contrast between ceremonial performance and real morality. The emphasis laid by the prophets upon the moral law, the growing sense of the holiness of God, the comparative lacK of moral reference in the cere- monial legislation, are factors in this development. Sacrifice in various parts of the world has tended to pass from an act of communion into an act of commerce. Instead of being a means of reopening intercourse that had in some way become sus- pended, it is a process of barter by which some- thing valuable is given up or destroyed in order to secure some gain. Further, the tendency to polytheism — so rife in Palestine during the time of the kings — rests upon an assumption that it ia worth while to make friends with a variety of gods in hopes of bonefits to be received from them. This theory, as well as the other, is inconsistent alike with the ceremonial law as we now read it, and with the prophetic doctrine of God. In pro- portion, therefore, as the sense of moral conditions to communion with God prevailed over every other, it became necessary to insist on the in- adequacy of sacrifice in itself as a means of re- ligious approach. This law is a common subject of the declamation of the prophets. We find it in Is (1'"-"), Jer (6'9-» etc.), Hos (2" 6«), Am (ch. 6), Mic (ch. 2), Zee (7"), and many other places, and in a most elaborate form in II Is (58). In all these, the close relation of J" to His people, their sinfulness and His hatred of sin, are the basal assumptions. It is the sense of the failure of material means of intercourse, and the difficulty of the more spiritual view of moral life, that gives force to the whole doctrine of salvation. The moral character of God was itself an assertion that evil was not final. If the means at hand of getting rid of it were inadequate, God Himself must take measures to remove it. The one thing certain is that it cannot remain unmodified ; the holiness if God forbids tliis. Hence we find God continually represented as longing to pardon — rising up early and sending His prophets — that men may come back to their allegiance, and realize the blessings of the covenant-union. The two ideas are here held together — the separation from God caused by sin — the prospect of forgiveness from the side of God. It would take us into the region of theology, pure and simple, if we discussed this matiei further ; but it is impossible to avoid reference to
ETHICS
ETHICS
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It, as it is the characteristic feature of the ethics of the prophets, and is perhaps »n inevitjible result 01 the peculiarly theoloj^ical tone of the ethical thought of Israel.
It has already been observed that the ordinary list of virtues and vices in the prophets falls roughly under the same heads as those in the law. They are vices or virtues connected with the intercourse of man with man ; in other words, thev are political rather than ethical, in the narrower sense. They belong to the political activity of the prophets, and express their influence upon the ordinary life of the State.
There are, besides these, certain other conditions mentioned from time to time which are more purely subjective. Such is the peace which comes to those who are in true union with God, which the wicked can never share. But these are not the most frequent types of virtue. For these and such conditions we must go to the Psalms.