INTRODUCTION. CHAPTER I. CONTENTS OF THE PROPHECY. THE division of the Book of Isaiah into two parts at the end of ch. xxxix., although indicated by no superscription, is at once suggested by the intervention of the narrative section, chs. xxxvi. -xxxix., and is fully justified by the character of the last 27 chapters. Whether these chapters form a single continuous prophecy, or whether, as some think, the work of different hands can be distinguished, they are pervaded by a unity of spirit and aim which separates them from the undisputed prophecies of Isaiah. It is this part of the book which has gained for that prophet the name of the Evangelist of the Old Testament, and whoever the author may have been, that designation aptly characterises the tendency of the chapters. Critical writers, as is well known, generally assign them to an anonymous prophet, living in the latter part of the Babylonian Exile; and the grounds on which this conclusion rests will naturally have to be stated at some length in this Introduction. They will be found to be all of the nature of what is called internal evidence, being drawn from indications furnished by the book itself of the circumstances in which it was composed. It would, however, be a mistake to allow this critical question to dominate the enquiry into the nature and teaching of the prophecy. The proper course obviously is first of all to gain as clear an idea as possible of the prophecy itself, and then to consider what light is thereby thrown on its origin. Accordingly, the substance of this and the two following chapters will be independent of the controversy as to authorship and date, and will for the most part represent views in which critics of all shades of opinion are agreed. If it should be necessary occasionally to refer to points of agreement or disagreement with the earlier part of Isaiah, this will be only for the sake of illustration, or to avoid repetition, and certainly not from any desire to prejudge the issue whether the author be Isaiah or another. The prophecy may be conveniently divided into three nearly equal sections: chs. xl.—xlviii., xlix.—lv., and lvi.—lxvi.1. (A) Chs. xl.-xlviii. The Restoration of Israel through the instrumentality of Cyrus. (1) The Prologue (ch. xl. 1-11) is a magnificent composition, setting forth in striking imagery and in language of exquisite beauty the theme of the whole discourse. The opening words, "Comfort ye, comfort ye my people," which have been finely compared to "the first ripples of light in a cloudless dawn2," contain the burden of the prophet's message. 1 The well-known division into three parts of nine chapters each was first proposed by Friedrich Rückert in 1831, and has found its way into many commentaries. It is based on the observation that the words, "There is no peace, saith the Lord (or, my God), to the wicked" recur at the end of ch. xlviii. and lvii., and that the last verse of ch. lxvi. expresses a similar thought. But the idea that these words were introduced by the author as a refrain is not borne out by an examination of the structure of the prophecy. Between ch. lvii. and lviii. there is no break, but a very close connexion, and the supposed refrain completes in the most natural manner the idea of the previous verse. In ch. xlviii. 22, on the other hand, the words are so alien to the context that to some commentators they strongly suggest the hand of a compiler. The division as a whole, therefore, must be dismissed as "entirely superficial, and worth nothing except as an aid to the memory" (A. B. Davidson, Expositor, 2nd Series, Vol. vi. p. 88). At the same time many of the best critics agree with Rückert in regarding chs. xl.-xlviii. as the first great section of the volume. A large number of characteristic ideas (see p. 79), as well as a few peculiarities of style, are confined to these chapters, and if the last verse was inserted by an editor to mark the close of a division he appears to have been guided so far by a sound instinct. In the remainder of the prophecy it is not so easy to fix on any particular point as marking more than others a fresh departure in the argument; but on the whole the greatest break seems to occur at the end of ch. lv. (so Duhm and Cheyne, and many of the latest writers). 2 G. A. Smith, Exposition, Vol. 11. p. 75. They mean that the night of Israel's affliction is far spent and the day of deliverance is at hand (vv. 1, 2). The prophet hears the music of heavenly voices, telling him of spiritual agencies already in motion which will issue in the restoration of the exiles to their own land (vv. 3—5); assuring him also that all human resistance must fail before the eternal energy of the Divine word (vv. 6-8). The return from captivity is conceived (as throughout these first nine chapters) as a triumphal march of Jehovah through the desert at the head of His ransomed people; and the prelude ends with the arrival of the ideal messengers who call upon Jerusalem and the cities of Judah to behold their God (vv. 9—11). (2) The following paragraph (vv. 12—31) introduces a theme frequently recurring in the first nine chapters, the incomparable power, the unsearchable wisdom, in a word, the infinity of Israel's God. In order to remove the despondency which has settled on the minds of his fellow-exiles (vv. 27—31) the writer dwells at length on the evidences of Jehovah's might and wisdom, to be observed especially in the works of creation (vv. 12-17, 26), and takes occasion to shew the inherent absurdity of idolatry (vv. 18-20), in proof that such gods as those of Babylon are powerless to thwart the purposes of the one true God. (3) In ch. xli. the prophet touches for the first time on the historical situation which is to be explained by the truths just unfolded. (a) The sudden appearance of Cyrus as a great world-conqueror engrosses the attention of mankind. This fact is splendidly dramatised, in the conception of a great assembly of the nations, to whom Jehovah propounds the questions, Who has raised him up? Who has given him such astonishing success (xli. 1—7)? (6) Turning aside for a moment to assure Israel, Jehovah's servant, that he has nothing to fear from these political convulsions, which on the contrary shall issue in his final deliverance and victory (vv. 8—20), the prophet (c) resumes and completes the argument left unfinished at v. 7 (vv. 21-29). That Jehovah, and not any of the heathen gods, has raised up Cyrus is proved to demonstration by the fact that He alone has foreseen and predicted the event; this argument from prophecy is another prominent feature of chs. xl.—xlviii. (4) (a) Ch. xlii. 1—4 is the first of four portraits of Jehovah's ideal Servant which are amongst the most remarkable passages in the book. This great personage is here introduced as the object of Jehovah's peculiar regard, and as endowed with the Divine spirit for the accomplishment of his mission, which is to teach the true religion to the world (v. 1). His manner of working is described as unobtrusive and gentle and helpful; yet he fails not nor is discouraged until his labours are crowned with complete success (vv. 2—4). (6) In the next verses (5-9) the portrait just sketched is made the ground of encouragement to Israel, Jehovah, as it were, pledging His Godhead to the fulfilment of the ideal in the people's experience. (c) The prophet's thoughts being thus led forward to the redemptive act through which Israel's destiny will be realised, he breaks into a short lyric outburst of praise (vv. 10—12); after which Jehovah Himself is represented as arousing Himself from His long inactivity to bring about the deliverance of His people (vv. 13—17). (d) In contrast with the ideal of vv. 1-4, the condition of Israel, Jehovah's actual servant, is next described (vv. 18—25). Blind and deaf, ignorant of the meaning of its own history, it has utterly mistaken its true calling, and as a consequence has been overwhelmed by the immeasurable calamity of the Exile, and been brought to the verge of destruction. (e) Yet the Divine election stands immutable; Israel is still Jehovah's servant, and precious in His sight; it shall be ransomed at the cost of the most opulent and powerful nations of the world, and its scattered members shall be brought together from all parts of the earth (xliii. 1—7). (5) (a) But there is at least one function which Israel with all its failures and defects is still capable of performing: it is Jehovah's witness to the fact that He has foretold the events that are happening. This thought is again dramatised in a judgement-scene, where the idols are challenged to bring forward, if they can, any similar attestation of their divinity; it would seem also that, in the very act of witness-bearing, Israel's eyes are at length opened to the significance of this great truth and the character of its God (vv. 8—13). (6) In xliii. 14 the first explicit announcement of the impending fate of Babylon occurs, introducing a description of the marvels of the new Exodus, for which the way is thus prepared (vv. 14-21). (c) Israel, indeed, has not merited this deliverance, but Jehovah for His own sake blots out its transgressions and promises to remember them no more (vv. 22—28). (d) The reconciliation is final and complete; a brilliant future lies before the nation, in which strangers shall esteem it an honour to attach themselves to the religion and the people of Jehovah (xliv. 1-5). (6) Ch. xliv. 6-23 repeats the argument from prophecy for the sole deity of Jehovah (vv. 6—8); confirms this by the most elaborate and sarcastic exposure of the irrationalities of idolatry that the book contains (vv. 9—20); and appeals to the Israelites to lay these truths to heart and cleave to the God who forgives sin and is alone able to deliver (vv. 21—23). (7) The passage ch. xliv. 24-xlv. 25 is an important series of oracles dealing mainly with the mission of Cyrus and its effects in the universal diffusion of the worship of Jehovah. (a) The subject is led up to in xliv. 24-28, a majestic period, where Jehovah, describing Himself as the God of creation and prophecy, at last announces His commission to Cyrus to rebuild Jerusalem and the Temple. (b) Cyrus is next addressed in person by Jehovah, who bestows on him the title of His anointed (Messiah), and promises him an uninterrupted course of victory, at the same time declaring that it is only in the interest of Israel that he is thus honoured (xlv. 1—7). (c) After a short poetic interlude (v. 8) the prophet turns to rebuke the murmurs of dissent which this novel announcement calls forth among some of his fellow-exiles (vv. 9—13). (d) And now at length he reaches what may be regarded as the highest flight of his inspired imagination. As a consequence of the signal exaltation of Israel, achieved through the victories of Cyrus, the conquered nations renounce their idols and do homage to Israel as the people of the one true God (vv. 14—17). (e) But further, this disclosure of the character and Godhead of Jehovah |