Dean Plumptre has plausibly suggested, that these verses may represent the programme which Isaiah set before his pupil Hezekiah on his accession to the charge of a nation, whom his weak predecessor had suffered to lapse into such abuse of justice and laxity of morals.[33] The acts of government described are all of a punitive and repressive character. The hero speaks only to make the land tremble: _And He shall smite the land[34] with the rod of His mouth_ [what need, after the whispering, indecisive Ahaz!], _and with the breath of His lips shall He slay the wicked_.
[33] Dean Plumptre notes the identity of the ethical terminology of this passage with that of the book of Proverbs, and conjectures that the additions to the original nucleus, chaps. x.-xxiv., and therefore the whole form, of the book of Proverbs, may be due to the editorship of Isaiah, and perhaps was the manual of ethics, on which he sought to mould the character of Hezekiah (_Expositor_, series ii., v., p. 213).
[34] Perhaps for _land--'arets_--we ought, with Lagarde, to read _tyrant--'arits_.
This, though a fuller and more ethical picture of the Messiah than even the ninth chapter, is evidently wanting in many of the traits of a perfect man. Isaiah has to grow in his conception of his Hero, and will grow as the years go on, in tenderness. His thirty-second chapter is a much richer, a more gracious and humane picture of the Messiah. There the Victor of the ninth and righteous Judge of the eleventh chapters is represented as _a Man_, who shall not only punish but protect, and not only reign but inspire, who shall be life as well as victory and justice to His people--_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_.
A conception so limited to the qualifications of an earthly monarch, as this of chap. xi., gives us no ground for departing from our previous conclusion, that Isaiah had not a "supernatural" personality in his view. The Christian Church, however, has not confined the application of the passage to earthly kings and magistrates, but has seen its perfect fulfilment in the indwelling of Christ's human nature by the Holy Ghost. But it is remarkable, that for this exegesis she has not made use of the most "supernatural" of the details of character here portrayed. If the Old Testament has a phrase for sinlessness, that phrase occurs here, in the beginning of the third verse. In the authorized English version it is translated, _and shall make him of quick understanding in the fear of the Lord_, and in the Revised Version, _His delight shall be in the fear of the Lord_, and on the margin the literal meaning of _delight_ is given as _scent_. But the phrase may as well mean, _He shall draw his breath in the fear of the Lord_; and it is a great pity, that our revisers have not even on the margin given to English readers any suggestion of so picturesque, and probably so correct, a rendering. It is a most expressive definition of sinlessness--sinlessness which was the attribute of Christ alone. We, however purely intentioned we be, are compassed about by an atmosphere of sin. We cannot help breathing what now inflames our passions, now chills our warmest feelings, and makes our throats incapable of honest testimony or glorious praise. As oxygen to a dying fire, so the worldliness we breathe is to the sin within us. We cannot help it; it is the atmosphere into which we are born. But from this Christ alone of men was free. He was His own atmosphere, _drawing breath in the fear of the Lord_. Of Him alone is it recorded, that, though living in the world, He was never infected with the world's sin. The blast of no man's cruelty ever kindled unholy wrath within His breast; nor did men's unbelief carry to His soul its deadly chill. Not even when He was led of the devil into the atmosphere of temptation, did His heart throb with one rebellious ambition. Christ _drew breath in the fear of the Lord_.