[155] Isa. xlii. 1.
Now the question forces itself upon our attention, what is the explanation of these variations in the distribution of the spirit of prophecy? Why is the fountain of inspiration an intermittent spring, a Bethesda? We cannot trace its failure to any shortness of supply, for this fountain is fed from the infinite ocean of the Divine life. Neither can we attribute caprice to One whose wisdom is infinite, and whose will is constant. It may be right to say that God withholds the vision, withholds it deliberately; but it cannot be correct to assert that this fact is the final explanation of the whole matter. God must be believed to have a reason, a good and sufficient reason, for whatever He does. Can we guess what His reason may be in such a case as this? It may be conjectured that it is necessary for the field to lie fallow for a season in order that it may bring forth a better crop subsequently. Incessant cultivation would exhaust the soil. The eye would be blinded if it had no rest from visions. We may be overfed; and the more nutritious our diet is the greater will be the danger of surfeit. One of our chief needs in the use of revelation is that we should thoroughly digest its contents. What is the use of receiving fresh visions if we have not yet assimilated the truth that we already possess? Sometimes, too, no vision can be found for the simple reason that no vision is needed. We waste ourselves in the pursuit of unprofitable questions when we should be setting about our business. Until we have obeyed the light that has been given us it is foolish to complain that we have not more light. Even our present light will wane if it is not followed up in practice.
But while considerations such as these must be attended to if we are to form a sound judgment on the whole question, they do not end the controversy, and they scarcely apply at all to the particular illustration of it that is now before us. There is no danger of surfeit in a famine; and it is a famine of the word that we are now confronted with. Moreover, the elegist supplies an explanation that sets all conjectures at rest.
The fault was in the prophets themselves. Although the poet does not connect the two statements together, but inserts other matter between them, we cannot fail to see that his next words about the prophets bear very closely on his lament over the denial of visions. He tells us that they had seen visions of vanity and foolishness.[156] This is with reference to an earlier period. Then they had had their visions; but these had been empty and worthless. The meaning cannot be that the prophets had been subject to unavoidable delusions, that they had sought truth, but had been rewarded with deception. The following words show that the blame was attributed entirely to their own conduct. Addressing the daughter of Zion the poet says: "Thy prophets have seen visions _for thee_." The visions were suited to the people to whom they were declared--manufactured, shall we say?--with the express purpose of pleasing them. Such a degradation of sacred functions in gross unfaithfulness deserved punishment; and the most natural and reasonable punishment was the withholding for the future of true visions from men who in the past had forged false ones. The very possibility of this conduct proves that the influence of inspiration had not the hold upon these Hebrew prophets that it had obtained over the heathen prophet Balaam, when he exclaimed, in face of the bribes and threats of the infuriated king of Moab: "If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord, to do either good or bad of mine own mind; what the Lord speaketh, that will I speak."[157]