The confession of ungodliness, etc.
The prevalence of the evil and sinister arts of necromancy is exceedingly significant. The attempt to supply knowledge for the living by appealing to the dead (Isaiah 8:19) has been made in every latitude and longitude, in every age, in every condition of society. What is the significance of this fact? We have here—
I. THE CONFESSION OF UNGODLINESS AND ITS DEGRADATION. When men have thrown off their allegiance to God, when they have denied the existence of their Creator, when they have explicitly refused to seek and to serve him "in whom they live and move and 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 honorable and a service which is ennobling, to fall into a superstition which is contemptible and degrading. So closely, so inseparably is man associated with the spiritual world, that, try how he may, he cannot escape from it. He that will not serve God must honor demons or consult spirits, or engage in some "cultus" which is discreditable 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 superstitions of this kind. And in this respect a corrupted civilization and an unredeemed barbarism "meet together." The penalty of ungodliness is terrible. Corruptio optimi pessima.
II. THE DEMAND OF INTELLIGENT PIETY. "Should not a people seek unto their God? … To the Law and to the testimony" (Isaiah 8:19, Isaiah 8:20). A right-minded, rational people, possessed of that fear of God which is the beginning and also the end of wisdom, wilt ask—What does God say? For they will consider that:
1. He who made them knows, as they cannot know, what are the capacities of their 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 anal will bless those whom he approves, and ban those whom he condemns.
3. Therefore it is infinitely desirable to secure his approbation and his help. Such a people will, consequently, ask—What does his Word state? What can we gather from his "Law" as to his will concerning us? An intelligent 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. THE HOPELESSNESS OF SIN. 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 reason, conscience, revelation, has gone out; in that ease the sources of enlightenment are stopped, and our Lord's graphic and painful picture is realized (Matthew 6:22, Matthew 6:23). 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 of refusal and delay, reach a moral condition in which:
1. Privilege does not benefit them; additional services only add to their accountability without touching their soul.
2. Chastisement does not awaken, but only aggravate them (see Isaiah 1:5).
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.
HOMILIES BY R. TUCK
Prophecy 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. The great danger immediately pressing was the combined attack of Rezin and Pekah, representing the neighbor-kingdoms of Syria and 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 Pekah. On the other hand, they seemed to be only too successful. They had overrun the country, taking many away captive. Rezin had captured Elath, the Red Sea port. And, taking advantage of Judah'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 alliance with the growing power of Assyria, which was pressing its conquests toward the Mediterranean. But to do this was to declare their unbelief in Isaiah's assurances, and to put public dishonor upon him as the servant of Jehovah. So he repeats his prophecy. In order that the people might know it and understand it, he puts it into one word, one name; he writes it in large letters, sets it up in a public place, and so testifies against the perilous policy which fear of the national enemies was dictating. "The tablet was to be large, and the writing was not to be with the sharp point of the artist, or learned scribe, but with a 'man's pen,' i.e. such as the common workmen used for sign-boards, that might fix the gaze of the careless passer-by, and on that tablet, as though it were the heading of a proclamation or dedication, he was to write 'to Maher-shalal-hashobaz.'" This name recalls the prophecy which Isaiah had already given (Isaiah 7:14-16). The word actually and precisely means "Speed plunder, haste spoil." It refers to the Assyrians whom Isaiah sees hurrying to spoil both Syria and Samaria. First the public sign, and then the child, bearing the prophetic name, were to be a constant testimony to the truth of Isaiah's words, and a means of keeping the cheering prophecy ever before the people. The passage reminds us of the value attached to, and the use made of, Old Testament names. On this subject F. W. Robertson has a very suggestive passage (vol. 1.41, 42): "In the Hebrew history are discernible three periods distinctly marked, in which names and words bore very different characters. These three, it has been observed by acute philologists, correspond to the periods in which the nation bore the three different appellations of Hebrews, Israelites, and Jews. In the first of these periods names meant truths, and words were the symbols of realities. The characteristics of the names given then were simplicity and sincerity. The second period begins about the time of the departure from Egypt, and it is characterized by unabated simplicity, with the addition of sublimer thought, and feeling more intensely religious. Words mean realities, but they are impregnated with deeper religious thought. The third period was at its zenith in the time of Christ; words had lost their meaning, and shared the hollow unreal state of all things." Keeping in mind how conveniently and efficiently Isaiah wraps up his prophecy into a name which will at once arrest attention, this use of names may be illustrated:
1. In relation to families. We recall to mind loved relatives, or acts of kindness done to us, or persons whose heroic lives we admire, by giving to our children some significant name.
2. In relation to the sale of articles. The skill of the advertiser is shown in the discovery of some taking name, which will draw public attention to the article offered.
3. In relation to science and invention. The results of research and discovery do not become public property until they can be fixed in a name; even men's theorizings getting thus labeled for use.
4. In relation to doctrines. Statements of Divine revelation do not become public property until they get a name, which is a sort of handle, by which the ordinary mind may grasp them. By such illustrations the practical wisdom of Isaiah's act may be shown, and then the truth which he sought thus to keep before the minds of the people may be impressed, The staring name, calling the attention of all the passers-by, said plainly, "Trust God, not man." "Fear nobody but God; nothing but God." "His word is surely true: though you see it not, it is hurrying even now to its accomplishment." That name said, "Trust in the Lord forever." "He maketh the wrath of man praise him, and restrains the remainder of wrath."—R.T.