The Pulpit Commentary — Isaiah — Volume 1 — Section 170

Jive and move n.nd have their being," they may imagine themselves to be free from all spiritual bonds; but they are miserably mistaken. They forsake a homage which is honourable and a service which is ennobling, to fall into a superstition which is con- tomptible and degrading. So closely, su inseparably is man associated with the spiritual world, that, try how he may, he cannot escape froiir it. He that will not serve Grnl must honour·demobs or consult spirits, or engage in some" cultus" which is discredit- able to his intelligence and injurious to his moral nature. It is notorious that Rome never sank so low as when, losing its faith in the gods, it sank into debasing super- stitions of this kind. And in this respect a corrupted civilization and an unredeemed barbarism "meet together." 'fhe penalty of ungodliness is terrible. Corrwptio optimii pessima. II. THE DEMAND OF INTELLIGENT PIETY. "Should not a people seek unto their God? . . . To the Law and to the testimony" (vers. 19, 20). A right-minded, rational people, possessed of that fear of God which is the beginning and also the end of wisdom, will ask- What does God say P For they will consider that: 1. He who made them knows, as they cannot know, what are the capacities of tbeir nature, and what is the purpose of-their life. 2. He who has all power in his hand, and who makes large requirements of his creatures, both can and will bless those whom he approves, and ban those whom he condemns; 3. 'fherefore it is infinitely desirable to secure hi~ approbation and his help. Such a people will, consequently, ask- What does his Word state 1 What can we gather from his "Law" as to his will concerning us? An intelli- gent piety will resort to" the Law and to the testimony," not that it may find minute correspondences and detailed injunctions, but that it may light on living principles which it may itself apply to all new forms and changing conditions. III. TBE HOPELESSNESS OF sm. If we read the prophet thus," There is no light in them," we reach the truth that sin brings men down to a condition in which the light that has shone from 1'eason, conscience, revelation, has gone out; in that case the sources .of enlightenment. are stopped, and our Lord's graphic and painful picture is realized (Matt. vi. 22, 23). But if we take the words of the text thus, " They are a people- for- whom no morning dawns," then we arrive at another, though a kindred truth, that ·sin leads down to utter spiritual hopelessness, to evil without prospect of amendment, to death without hope of life, to darkness without gleam of morning light. Men do, by the path ofrefusal-and delay, reach a moral condition in which: 1. Priuilege does not benefit them; additional services only add to their accountability withont touching tlioiL' soul. 2. Chastisement does not awaken, but only aggravate them (see eh. i. 5). 3. Direct Divine influence fails to lead them into the path of life. The night of spiritual death only deepens and darkens; there dawns no morning of the eternal life which is in Christ Jesus.-C. Vers. 1, 3.-Propliecy in a name. The interpretation of this name demands some acquaintance with the· history of the times, and with the views of political parties in the city of Jerusalem. 'l'he -great danger immediately pressing was the combined attack of Rezin and Pekah, representing the neighbour-kingdoms of Syria l\Ild Israel. Isaiah had prophesied the fall of these nations, and, so, encouraged Judah to hold on, and keep trust in Jehovah's protection. But time passed on, and there were no signs of calamity overtaking Rezin and Pelrnh. On the other hand, they seemed to be only too successful. Th~y had overrun the country, taking many away captive. Rezin had captured Elath, the Red Sea port. And, taking advantage of Judab's time of weakness, the Edomites were harassing the north-eastern frontier. To politicians the state of affairs was hopelessly dark; and they could see no way out of the difficulty, save by seeking aliiance with the growing power of Assyria, which was pressing its conquests toward the Mediternnean. But to do this was to declare their unbdief in Isaiah's assurances, and to put public dishonour upon him as the servant of Jehovah. So he repeats his prophecy. In order that the people might know it and understand it, be puts it into one word, one oame; he writes it in large Jotters, sets it up in a public 1ilace, and so testifies -against the perilons policy which fear of the national enemies was dictating. "'l'he tablet was to be large, and the writing was not to he with the ~harp point of the artist, or learned scribe, but with a ' man's pen,' i.e. such as the common workmen used for sign-boanls, that might fix th6 gaze of the carl'less r-asser-  160 THE BOOK OF THE PROPHET ISAIAH. [oR, vm. 1-22,