168

CHAPTER IX.

ATHEISM OF FORCE AND ATHEISM OF FEAR.

Isaiah x. 5-34 (ABOUT 721 B.C.).

In chap. xxviii. Isaiah, speaking in the year 725 when Salmanassar IV. was marching on Samaria, had explained to the politicians of Jerusalem how entirely the Assyrian host was in the hand of Jehovah for the punishment of Samaria and the punishment and purification of Judah. The invasion which in that year loomed so awful was not unbridled force of destruction, implying the utter annihilation of God's people, as Damascus, Arpad and Hamath had been annihilated. It was Jehovah's instrument for purifying His people, with its appointed term and its glorious intentions of fruitfulness and peace.

In the tenth chapter Isaiah turns with this truth to defy the Assyrian himself. It is four years later. Samaria has fallen. The judgement, which the prophet spoke upon the luxurious capital, has been fulfilled. All Ephraim is an Assyrian province. Judah stands for the first time face to face with Assyria. From Samaria to the borders of Judah is not quite two days' march, to the walls of Jerusalem a little over two. Now shall the Jews be able to put to the test their prophet's169 promise! What can possibly prevent Sargon from making Zion as Samaria, and carrying her people away in the track of the northern tribes to captivity?

There was a very fallacious human reason, and there was a very sound Divine one.

The fallacious human reason was the alliance which Ahaz had made with Assyria. In what state that alliance now was, does not clearly appear, but the most optimist of the Assyrian party at Jerusalem could not, after all that had happened, be feeling quite comfortable about it. The Assyrian was as unscrupulous as themselves. There was too much impetus in the rush of his northern floods to respect a tiny province like Judah, treaty or no treaty. Besides, Sargon had as good reason to suspect Jerusalem of intriguing with Egypt, as he had against Samaria or the Philistine cities; and the Assyrian kings had already shown their meaning of the covenant with Ahaz by stripping Judah of enormous tribute.

So Isaiah discounts in this prophecy Judah's treaty with Assyria. He speaks as if nothing was likely to prevent the Assyrian's immediate march upon Jerusalem. He puts into Sargon's mouth the intention of this, and makes him boast of the ease with which it can be accomplished (vv. 7-11). In the end of the prophecy he even describes the probable itinerary of the invader from the borders of Judah to his arrival on the heights, over against the Holy City (vv. 27 last clause to 32).³¹³¹   It will be noticed that in the above version a different reading is adopted from the meaningless clause at the end of verse 27 in the English version, out of which a proper heading for the subsequent itinerary has been obtained by Robertson Smith (Journal of Philology, 1884, p. 62).

Cometh up from the North the Destroyer.

170He is come upon Ai; marcheth through Migron; at Michmash musters his baggage.

They have passed through the Pass; "Let Geba be our bivouac."

Terror-struck is Ramah; Gibeah of Saul hath fled.

Make shrill thy voice, O daughter of Gallim! Listen, Laishah! Answer her, Anathoth!

In mad flight is Madmenah; the dwellers in Gebim gather their stuff to flee.

This very day he halteth at Nob; he waveth his hand at the Mount of the Daughter of Zion, the Hill of Jerusalem.

This is not actual fact; but it is vision of what may take place to-day or to-morrow. For there is nothing—not even that miserable treaty—to prevent such a violation of Jewish territory, within which, it ought to be kept in mind, lie all the places named by the prophet.

But the invasion of Judah and the arrival of the Assyrian on the heights over against Jerusalem does not mean that the Holy City and the shrine of Jehovah of hosts are to be destroyed; does not mean that all the prophecies of Isaiah about the security of this rallying-place for the remnant of God's people are to be annulled, and Israel annihilated. For just at the moment of the Assyrian's triumph, when he brandishes his hand over Jerusalem, as if he would harry it like a bird's nest, Isaiah beholds him struck down, and crash like the fall of a whole Lebanon of cedars (vv. 33, 34).

Behold the Lord, Jehovah of hosts, lopping the topmost boughs with a sudden crash,

And the high ones of stature hewn down, and the lofty are brought low!

Yea, He moweth down the thickets of the forest with iron, and Lebanon by a Mighty One falleth.

171All this is poetry. We are not to suppose that the prophet actually expected the Assyrian to take the route, which he has laid down for him with so much detail. As a matter of fact, Sargon did not advance across the Jewish frontier, but turned away by the coast-land of Philistia to meet his enemy of Egypt, whom he defeated at Rafia, and then went home to Nineveh, leaving Judah alone. And, although some twenty years later the Assyrian did appear before Jerusalem, as threatening as Isaiah describes, and was cut down in as sudden and miraculous a manner, yet it was not by the itinerary Isaiah here marked for him that he came, but in quite another direction: from the south-west. What Isaiah merely insists upon is that there is nothing in that wretched treaty of Ahaz—that fallacious human reason—to keep Sargon from overrunning Judah to the very walls of Jerusalem, but that, even though he does so, there is a most sure Divine reason for the Holy City remaining inviolate.

The Assyrian expected to take Jerusalem. But he is not his own master. Though he knows it not, and his only instinct is that of destruction (ver. 7), he is the rod in God's hand. And when God shall have used him for the needed punishment of Judah, then will God visit upon him his arrogance and brutality. This man, who says he will exploit the whole earth as he harries a bird's nest (ver. 14), who believes in nothing but himself, saying, By the strength of my hand I have done it, and by my wisdom, for I am prudent, is but the instrument of God, and all his boasting is that of the axe against him that heweth therewith and of the saw against him that wieldeth it. As if, says the prophet, with a scorn still fresh for those who make material force the ultimate power in the universe—172As if a rod should shake them that lift it up, or as if a staff should lift up him that is not wood. By the way, Isaiah has a word for his countrymen. What folly is theirs, who now put all their trust in this world-force, and at another time cower in abject fear before it! Must he again bid them look higher, and see that Assyria is only the agent in God's work of first punishing the whole land, but afterwards redeeming His people! In the midst of denunciation the prophet's stern voice breaks into the promise of this later hope (vv. 24-27a); and at last the crash of the fallen Assyrian is scarcely still, before Isaiah has begun to declare a most glorious future of grace for Israel. But this carries us over into the eleventh chapter, and we had better first of all gather up the lessons of the tenth.

This prophecy of Isaiah contains a great Gospel and two great Protests, which the prophet was enabled to make in the strength of it: one against the Atheism of Force, and one against the Atheism of Fear.

The Gospel of the chapter is just that which we have already emphasized as the gospel par excellence of Isaiah: the Lord exalted in righteousness, God supreme over the supremest men and forces of the world. But we now see it carried to a height of daring not reached before. This was the first time that any man faced the sovereign force of the world in the full sweep of victory, and told himself and his fellow-men: "This is not travelling in the greatness of its own strength, but is simply a dead, unconscious instrument in the hand of God." Let us, at the cost of a little repetition, get at the heart of this. We shall find it wonderfully modern.

Belief in God had hitherto been local and circumscribed. Each nation, as Isaiah tells us, had walked in173 the name of its god, and limited his power and prevision to its own life and territory. We do not blame the peoples for this. Their conception of God was narrow, because their life was narrow, and they confined the power of their deity to their own borders because, in fact, their thoughts seldom strayed beyond. But now the barriers, that had so long enclosed mankind in narrow circles, were being broken down. Men's thoughts travelled through the breaches, and learned that outside their fatherland there lay the world. Their lives thereupon widened immensely, but their theologies stood still. They felt the great forces which shook the world, but their gods remained the same petty, provincial deities. Then came this great Assyrian power, hurtling through the nations, laughing at their gods as idols, boasting that it was by his own strength he overcame them, and to simple eyes making good his boast as he harried the whole earth like a bird's nest. No wonder that men's hearts were drawn from the unseen spiritualities to this very visible brutality! No wonder all real faith in the gods seemed to be dying out, and that men made it the business of their lives to seek peace with this world-force, that was carrying everything, including the gods themselves, before it! Mankind was in danger of practical atheism: of placing, as Isaiah tells us, the ultimate faith which belongs to a righteous God in this brute force: of substituting embassies for prayers, tribute for sacrifice, and the tricks and compromises of diplomacy for the endeavour to live a holy and righteous life. Behold, what questions were at issue: questions that have come up again and again in the history of human thought, and that are tugging at us to-day harder than ever!—whether the visible, sensible174 forces of the universe, that break so rudely in upon our primitive theologies, are what we men have to make our peace with, or whether there is behind them a Being, who wields them for purposes, far transcending them, of justice and of love; whether, in short, we are to be materialists or believers in God. It is the same old, ever-new debate. The factors of it have only changed a little as we have become more learned. Where Isaiah felt the Assyrians, we are confronted by the evolution of nature and history, and the material forces into which it sometimes looks ominously like as if these could be analysed. Everything that has come forcibly and gloriously to the front of things, every drift that appears to dominate history, all that asserts its claim on our wonder, and offers its own simple and strong solution of our life—is our Assyria. It is precisely now, as then, a rush of new powers across the horizon of our knowledge, which makes the God, who was sufficient for the narrower knowledge of yesterday, seem petty and old-fashioned to-day. This problem no generation can escape, whose vision of the world has become wider than that of its predecessors. But Isaiah's greatness lay in this: that it was given to him to attack the problem the first time it presented itself to humanity with any serious force, and that he applied to it the only sure solution—a more lofty and spiritual view of God than the one which it had found wanting. We may thus paraphrase his argument: "Give me a God who is more than a national patron, give me a God who cares only for righteousness, and I say that every material force the world exhibits is nothing but subordinate to Him. Brute force cannot be anything but an instrument, an axe, a saw, something essentially mechanical and in need of an arm to lift it. Postulate175 a supreme and righteous Ruler of the world, and you not only have all its movements explained, but may rest assured, that it shall only be permitted to execute justice and purify men. The world cannot prevent their salvation, if God have willed this."

Isaiah's problem was thus the fundamental one between faith and atheism; but we must notice that it did not arise theoretically, nor did he meet it by an abstract proposition. This fundamental religious question—whether men are to trust in the visible forces of the world or in the invisible God—came up as a bit of practical politics. It was not to Isaiah a philosophical or theological question. It was an affair in the foreign policy of Judah.

Except to a few thinkers, the question between materialism and faith never does present itself as one of abstract argument. To the mass of men it is always a question of practical life. Statesmen meet it in their policies, private persons in the conduct of their fortunes. Few of us trouble our heads about an intellectual atheism, but the temptations to practical atheism abound unto us all day by day. Materialism never presents itself as a mere ism; it always takes some concrete form. Our Assyria may be the world in Christ's sense, that flood of successful, heartless, unscrupulous, scornful forces which burst on our innocence, with their challenge to make terms and pay tribute, or go down straightway in the struggle for existence. Beside their frank and forceful demands, how commonplace and irrelevant do the simple precepts of religion often seem; and how the great brazen laugh of the world seems to bleach the beauty out of purity and honour! According to our temper, we either cower before its insolence, whining that character and energy of struggle and religious176 peace are impossible against it; and that is the Atheism of Fear, with which Isaiah charged the men of Jerusalem, when they were paralysed before Assyria. Or we seek to ensure ourselves against disaster by alliance with the world. We make ourselves one with it, its subjects and imitators. We absorb the world's temper, get to believe in nothing but success, regard men only as they can be useful to us, and think so exclusively of ourselves as to lose the faculty of imagining about us any other right or need or pity. And all that is the Atheism of Force, with which Isaiah charged the Assyrian. It is useless to think, that we common men cannot possibly sin after the grand manner of this imperial monster. In our measure we fatally can. In this commercial age private persons very easily rise to a position of influence, which gives almost as vast a stage for egotism to display itself as the Assyrian boasted. But after all the human Ego needs very little room to develop the possibilities of atheism that are in it. An idol is an idol, whether you put it on a small or a large pedestal. A little man with a little work may as easily stand between himself and God, as an emperor with the world at his feet. Forgetfulness that he is a servant, a trader on graciously entrusted capital—and then at the best an unprofitable one—is not less sinful in a small egoist than in a great one; it is only very much more ridiculous, than Isaiah, with his scorn, has made it to appear in the Assyrian.

Or our Assyria may be the forces of nature, which have swept upon the knowledge of this generation with the novelty and impetus, with which the northern hosts burst across the horizon of Israel. Men to-day, in the course of their education, become acquainted with laws and forces, which dwarf the simpler theologies of their177 boyhood, pretty much as the primitive beliefs of Israel dwindled before the arrogant face of Assyria. The alternative confronts them either to retain, with a narrowed and fearful heart, their old conceptions of God, or to find their enthusiasm in studying, and their duty in relating themselves to, the forces of nature alone. If this be the only alternative, there can be no doubt but that most men will take the latter course. We ought as little to wonder at men of to-day abandoning certain theologies and forms of religion for a downright naturalism—for the study of powers that appeal so much to the curiosity and reverence of man—as we wonder at the poor Jews of the eighth century before Christ forsaking their provincial conceptions of God as a tribal Deity for homage to this great Assyrian, who handled the nations and their gods as his playthings. But is such the only alternative? Is there no higher and sovereign conception of God, in which even these natural forces may find their explanation and term? Isaiah found such a conception for his problem, and his problem was very similar to ours. Beneath his idea of God, exalted and spiritual, even the imperial Assyrian, in all his arrogance, fell subordinate and serviceable. The prophet's faith never wavered, and in the end was vindicated by history. Shall we not at least attempt his method of solution? We could not do better than by taking his factors. Isaiah got a God more powerful than Assyria, by simply exalting the old God of his nation in righteousness. This Hebrew was saved from the terrible conclusion, that the selfish, cruel force which in his day carried all before it was the highest power in life, simply by believing righteousness to be more exalted still. But have twenty-five centuries made any change upon this power, by which Isaiah interpreted178 history and overcame the world? Is righteousness less sovereign now than then, or was conscience more imperative when it spoke in Hebrew than when it speaks in English? Among the decrees of nature, at last interpreted for us in all their scope and reiterated upon our imaginations by the ablest men of the age, truth, purity and civic justice as confidently assert their ultimate victory, as when they were threatened merely by the arrogance of a human despot. The discipline of science and the glories of the worship of nature are indeed justly vaunted over the childish and narrow-minded ideas of God, that prevail in much of our average Christianity. But more glorious than anything in earth or heaven is character, and the adoration of a holy and loving will makes more for "victory and law" than the discipline or the enthusiasm of science. Therefore, if our conceptions of God are overwhelmed by what we know of nature, let us seek to enlarge and spiritualize them. Let us insist, as Isaiah did, upon His righteousness, until our God once more appear indubitably supreme.

Otherwise we are left with the intolerable paradox, that truth and honesty, patience and the love of man to man, are after all but the playthings and victims of force; that, to adapt the words of Isaiah, the rod really shakes him who lifts it up, and the staff is wielding that which is not wood.