In this very suggestive passage _righteousness_ means far more than simple correctness of prediction. Indeed, it is difficult to distinguish how much it means, so quickly do its varying echoes throng upon our ear, from the new associations in which it is spoken. A word such as _righteousness_ is like the sensitive tones of the human voice. Spoken in a desert, the voice is itself and nothing more; but utter it where the landscape is crowded with novel obstacles, and the original note is almost lost amid the echoes it startles. So with the _righteousness of Jehovah_; among the new associations in which the prophet affirms it, it starts novel repetitions of itself. Against the ambiguity of the oracles, it is echoed back as _clearness_, _straightforwardness_, _good faith_ (ver. 19); against their opportunism and want of foresight, it is described as equivalent to the capacity for arranging things beforehand and predicting what must come to pass, therefore as _purposefulness_; while against their futility, it is plainly _effectiveness and power to prevail_ (ver. 23). It is the quality in God, which divides His Godhead with His power, something intellectual as well as moral, the possession of a reasonable purpose as well as fidelity towards it.
This intellectual sense of righteousness, as reasonableness or purposefulness, is clearly illustrated by the way in which the prophet appeals, in order to enforce it, to Jehovah's creation of the world. _Thus saith Jehovah, Creator of the heavens--He is the God--Former of the Earth and her Maker, He founded her; not Chaos did He create her, to be dwelt in did He form her_ (xlv. 18). The word _Chaos_ here is the same as is used in opposition to _righteousness_ in the following verse. The sentence plainly illustrates the truth, that whatever God does, He does not so as to issue in confusion, but with a reasonable purpose and for a practical end. We have here the repetition of that deep, strong note, which Isaiah himself so often sounded to the comfort of men in perplexity or despair, that God is at least reasonable, not working for nothing, nor beginning only to leave off, nor creating in order to destroy. The same God, says our prophet, who formed the earth in order to see it inhabited, must surely be believed to be consistent enough to carry to the end also His spiritual work among men. Our prophet's idea of God's righteousness, therefore, includes the idea of reasonableness; implies rational as well as moral consistency, practical sense as well as good faith; the conscience of a reasonable plan, and, perhaps also, the power to carry it through.
