Now we need not be concerned to defend the Jewish religion in its every particular, even as propounded by an Isaiah. It is an article of the Christian creed that Judaism was a minor and imperfect dispensation, where truth was only half revealed and virtue half developed. But at least let us do the Jewish religion justice; and we shall never do it justice till we pay attention to what its greatest prophets thought of the outside world, how they sympathized with this, and _in what way_ they proposed to make it subject to their own faith.
_Firstly_ then, there is something in the very manner of Isaiah's treatment of foreign nations, which causes the old charges of religious exclusiveness to sink in our throats. Isaiah treats these foreigners at least as men. Take his prophecies on Egypt or on Tyre or on Babylon--nations which were the hereditary enemies of his nation--and you find him speaking of their natural misfortunes, their social decays, their national follies and disasters, with the same pity and with the same purely moral considerations, with which he has treated his own land. When news of those far-away sorrows comes to Jerusalem, it moves this large-hearted prophet to mourning and tears. He breathes out to distant lands elegies as beautiful as he has poured upon Jerusalem. He shows as intelligent an interest in their social evolutions as he does in those of the Jewish State. He gives a picture of the industry and politics of Egypt as careful as his pictures of the fashions and statecraft of Judah. In short, as you read his prophecies upon foreign nations, you perceive that before the eyes of this man humanity, broken and scattered in his days as it was, rose up one great whole, every part of which was subject to the same laws of righteousness, and deserved from the prophet of God the same love and pity. To some few tribes he says decisively that they shall certainly be wiped out, but even them he does not address in contempt or in hatred. The large empire of Egypt, the great commercial power of Tyre, he speaks of in language of respect and admiration; but that does not prevent him from putting the plain issue to them which he put to his own countrymen: If you are unrighteous, intemperate, impure--lying diplomats and dishonest rulers, you shall certainly perish before Assyria. If you are righteous, temperate, pure, if you do trust in truth and God, nothing can move you.
But, _secondly_, he, who thus treated all nations with the same strict measures of justice and the same fulness of pity with which he treated his own, was surely not far from extending to the world the religious privileges, which he has so frequently identified with Jerusalem. In his old age, at least Isaiah looked forward to the time when the particular religious opportunities of the Jew should be the inheritance of humanity. For their old oppressor Egypt, for their new enemy Assyria, he anticipates the same experience and education, which has made Israel the firstborn of God. Speaking to Egypt, Isaiah concludes a missionary sermon, fit to take its place beside that which Paul uttered on the Areopagus to the younger Greek civilisation, with the words, _In that day shall Israel be a third to Egypt and to Assyria, a blessing in the midst of the earth, for that Jehovah of hosts hath blessed them, saying, Blessed be Egypt My people, and Assyria the work of My hands and Israel Mine inheritance_.