When God presents Himself in the Old Testament as His people's Saviour, it is not always as Isaiah mostly saw Him, in awful power and majesty--a _King high and lifted up_, or _as coming from far, burning and thick-rising smoke, and overflowing streams; causing the peal of His voice to be heard, and the lighting down of His arm to be seen, in the fury of anger and devouring fire--bursting and torrent and hailstones_.[81] But in a large number of passages, of which the one before us and the famous first six verses of ch. lxiii. are perhaps the most forcible, the Almighty is clothed with human passion and agony. He is described as loving, hating, showing zeal or jealousy, fear, repentance and scorn. He bides His time, suddenly awakes to effort, and makes that effort in weakness, pain and struggle, so extreme that He likens Himself not only to a solitary man in the ardour of battle, but to a woman in her unshareable hour of travail. To use a technical word, the prophets in their descriptions of God do not hesitate to be anthropopathic--imparting to Deity the passions of men.
In order to appreciate the full effect of this habit of the Jewish religion, we must contrast it with some principles of that religion, with which at first it seems impossible to reconcile it.
No religion more necessarily implies the spirituality of God than does the Jewish. It is true that in the pages of the Old Testament, you will nowhere find this formally expressed. No Jewish prophet ever said in so many words what Jesus said to the woman of Samaria, _God is spirit_. In our own prophecy, _spirit_ is frequently used, not to define the nature of God, but to express His power and the effectiveness of His will. But the Jewish Scriptures insist throughout upon the sublimity of God, or, to use their own term, His holiness. He is the Most High, Creator, Lord,--the Force and Wisdom that are behind nature and history. It is a sin to make any image of Him; it is an error to liken Him to man. _I am God and not man, the Holy One._[82] We have seen how absolutely the Divine omnipotence and sublimity are expressed by our own prophet, and we shall find Him again speaking thus: _My thoughts are not your thoughts, neither are your ways My ways, saith the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts._[83] But perhaps the doctrine of our prophet which most effectively sets forth God's loftiness and spirituality is his doctrine of God's word. God has but to speak and a thing is created or a deed done. He calls and the agent He needs is there; He sets His word upon him and the work is as good as finished. _My word that goeth forth out of My mouth, it shall not return unto Me void, but it shall accomplish that which I please, and shall prosper in the thing whereto I sent it._[84] Omnipotence could not farther go. It would seem that all man needed from God was a word,--the giving of a command, that a thing must be.