Hope and fear to be both called out as motives by the preacher.
Already in the first chapter Isaiah has appealed to both motives, and while for the most part denouncing Israel's sins, and declaring their coming punishment, has taken care to intersperse among these warnings announcements of a more cheerful character (see particularly verses 9, 19, and 25-27). Now, being about to devote almost two whole chapters to denunciations, he prefaces them with one of the most glorious and joy-inspiring of all his prophecies, thus setting forth a light which not all the gloom of the succeeding sections can wholly obscure, but which casts some portion of its radiance into their darkest places. The reasons for thus intermingling light and darkness, joy and sorrow, warning and promise, would seem to be—
I. ON ACCOUNT OF THE INTERMIXTURE OF GOOD AND EVIL IN THE WORLD. Tares are always mingled with the good seed. In no nation, in no state of society, is the whole mass utterly corrupt. There is always "a remnant" (Isaiah 1:9). Nay, more—in no man is the character wholly evil, absolutely without redeeming points, altogether wicked. The preacher has to take care lest he "break the bruised reed," or" quench the smoking flax" (Matthew 12:20). He must tenderly nurture what there is of good in a corrupt society or character; and this can only be done by comforting announcements, cheerful views, words of' promise. On the other hand, never is there any state of society or human character without some defilement of evil, some darker shades, some blemishes (to say the least) and imperfections. Never, therefore, can the preacher dispense with the motive of fear. Never must he give himself up wholly to "speaking smooth things," else will he assuredly "prophesy deceits" (Isaiah 30:10).
II. ON ACCOUNT OF THE DOUBLE DANGER OF DESPAIR ON THE ONE HAND, AND OVER-CONFIDENCE ON THE OTHER. If all that is preached is denunciation of sin, declaration of God's wrath against sinners, and threatenings of his vengeance, the soul may be made sad whom God has not made sad—the timid may be scared, and the penitent "swallowed up with overmuch sorrow" (2 Corinthians 2:7). Nay, absolute despair may be produced, and the soul lost which we sought merely to rouse. To prevent such a result, it is needful constantly to set forth, not only God's judgments, but his mercies; not only his wrath, but his loving-kindness. On the other hand, if these alone are set forth, if his justice is ignored, if the severity of his judgments upon sinners is concealed, a feeling of overconfidence is apt to be produced, and then carelessness and general laxity of life follow. The wise preacher will steer clear of both dangers, will avoid alike Scylla and Charybdis. He will make his appeal in all cases to both motives, but will dwell upon the one or upon the other, as the circumstances of the case require. If he has reason to suspect over-confidence, which is the more usual peril, he will enlarge on the "terrors of the Lord;" if, on the contrary, he has to deal with tender consciences and souls too timid and distrustful, he will choose topics of a cheerful character, and make his comfortable assurances preponderate over his warnings.