But if pardon means the return of God to the soul, then in this we have the secret of the return of the foe. Men could not try nor develop a sense of the former except by their experience of the latter. We have seen why Isaiah must have welcomed the perfidious reappearance of the Assyrians after he had helped to buy them off. Nothing could better test the sincerity of Jerusalem's repentance, or rally her dissipated forces. Had the Assyrians not returned, the Jews would have had no experimental proof of God's restored presence, and the great miracle would never have happened that rang through human history for evermore--a trumpet-call to faith in the God of Israel. And so still _the Lord scourgeth every son whom He receiveth_, because He would put our penitence to the test; because He would discipline our disorganised affections, and give conscience and will a chance of wiping out defeat by victory; because He would baptize us with the most powerful baptism possible--the sense of being trusted once more to face the enemy upon the fields of our disgrace.
That is why the Assyrians came back to Jerusalem, and that is why temptations and penalties still pursue the penitent and forgiven.
ISAIAH xxxiii. (701 B.C.).
We have seen how the sense of forgiveness and the exultant confidence, which fill chap. xxxiii., were brought about within a few months after the sentence of death, that cast so deep a gloom on chap. xxii. We have expounded some of the contents of chap. xxxiii., but have not exhausted the chapter; and in particular we have not touched one of Isaiah's principles, which there finds perhaps its finest expression: the consuming righteousness of God.
There is no doubt that chap. xxxiii. refers to the sudden disappearance of the Assyrian from the walls of Jerusalem. It was written, part perhaps on the eve of that deliverance, part immediately after morning broke upon the vanished host. Before those verses which picture the disappearance of the investing army, we ought in strict chronological order to take the narrative in chaps. xxxvi. and xxxvii.--the return of the besiegers, the insolence of the Rabshakeh, the prostration of Hezekiah, Isaiah's solitary faith, and the sudden disappearance of the Assyrian. It will be more convenient, however, since we have already entered chap. xxxiii., to finish it, and then to take the narrative of the events which led up to it.
The opening verses of chap. xxxiii. fit the very moment of the crisis, as if Isaiah had flung them across the walls in the teeth of the Rabshakeh and the second embassy from Sennacherib, who had returned to demand the surrender of the city in spite of Hezekiah's tribute for her integrity: _Woe to thee, thou spoiler, and thou wast not spoiled, thou treacherous dealer, and they did not deal treacherously with thee_! _When thou ceasest to spoil, thou shalt be spoiled; and when thou makest an end to deal treacherously, they shall deal treacherously with thee._ Then follows the prayer, as already quoted, and the confidence in the security of Jerusalem (ver. 2). A new paragraph (vv. 7-12) describes Rabshakeh and his company demanding the surrender of the city; the disappointment of the ambassadors who had been sent to treat with Sennacherib (ver. 7); the perfidy of the great king, who had broken the covenant they had made with him and swept his armies back upon Judah (ver. 8); the disheartening of the land under this new shock (ver. 9); and the resolution of the Lord now to rise and scatter the invaders: _Now will I arise, saith Jehovah; now will I lift up Myself; now will I be exalted_. _Ye shall conceive chaff; ye shall bring forth stubble; your breath is a fire, that shall devour you. And the peoples shall be as the burnings of lime, as thorns cut down that are burned in the fire_ (vv. 10-12).