4. Now, with regard to the method of Jerusalem's deliverance, Isaiah has uniformly described this as happening not by human battle. From the beginning he said that Israel should be delivered in the last extremity of their weakness (vi. 13). On the Assyrian's arrival over against the city, Jehovah is to lop him off (x. 33). When her enemies have invested Jerusalem, Jehovah is to come down in thunder and a hurricane and sweep them away (after 705, xxix. 5-8). They are to be suddenly disappointed, like a hungry man waking from a dream of food. A beautiful promise is given of the raising of the siege without mention of struggle or any weapon (xxx. 20-26). The Assyrian is to be checked as a wild bull is checked _with a lasso_, is to be slain _by the lighting down of the Lord's arm, by the voice of the Lord_, through a judgement that shall be like a solemn holocaust to God than a human battle (xxx. 30-33). When the Assyrian comes back, and Hezekiah is crushed by the new demand for surrender, Isaiah says that, by a Divinely inspired impulse, Sennacherib, hearing bad news, shall suddenly return to his own land (xxxviii. 7).
It is only in very little details that these predictions differ. The thunderstorm and torrents of fire are, of course, but poetic variations. In 721, however, the prophet hardly anticipates the very close siege, which he pictures after 705; and while from 705 to 702 he identifies the relief of Jerusalem with a great calamity to the Assyrian army about to invade Judah, yet in 701, when the Assyrians are actually on the spot, he suggests that nothing but a rumour shall cause their retreat and so leave Jerusalem free of them.
5. In all this we see a certain FIXITY and a certain FREEDOM. The freedom, the changes and inconsistencies in the prediction, are entirely limited to those of Isaiah's convictions which we have called political, and which the prophet evidently gathered from his observation of political circumstances as these developed before his eyes from year to year. But what was fixed and unalterable to Isaiah, he drew from the moral and religious convictions to which his political observation was subservient; viz., Judah's very sore punishment for sin, the survival of a people of God in the world, and their deliverance by His own act.
6. This "Bible-reading" in Isaiah's predictive prophecies reveals very clearly the nature of inspiration under the old covenant. To Isaiah inspiration was nothing more nor less than the possession of certain strong moral and religious convictions, which he felt he owed to the communication of the Spirit of God, and according to which he interpreted, and even dared to foretell, the history of his people and the world. Our study completely dispels, on the evidence of the Bible itself, that view of inspiration and prediction, so long held in the Church, which it is difficult to define, but which means something like this: that the prophet beheld a vision of the future in its actual detail and read this off as a man may read the history of the past out of a book or a clear memory. This is a very simple view, but too simple either to meet the facts of the Bible, or to afford to men any of that intellectual and spiritual satisfaction which the discovery of the Divine methods is sure to afford. The literal view of inspiration is too simple to be true, and too simple to be edifying. On the other hand, how profitable, how edifying, is the Bible's own account of its inspiration! To know that men interpreted, predicted and controlled history in the power of the purest moral and religious convictions--in the knowledge of, and the loyalty to, certain fundamental laws of God--is to receive an account of inspiration, which is not only as satisfying to the reason as it is true to the facts of the Bible, but is spiritually very helpful by the lofty example and reward it sets before our own faith. By faith differing in degree, but not in kind, from ours, _faith which is the substance of things hoped for_, these men became prophets of God, and received the testimony of history that they spoke from Him. Isaiah prophesied and predicted all he did from loyalty to two simple truths, which he tells us he received from God Himself: that sin must be punished, and that the people of God must be saved. This simple faith, acting along with a wonderful knowledge of human nature and ceaseless vigilance of affairs, constituted inspiration for Isaiah.