Doubtless the pacifist will emphasize the line, "The zeal of Jehovah of Hosts will perform this," taking here the view of the Pharisees, who in contrast with the fanatical nationalism of the Zealots opposed the aggressive militarism of the later Maccabees with a doctrine of quietism. Their cry was, "Leave all to God." Against the Zealot they appealed to the proverb: "They that take the sword shall perish by the sword," from which the inference is plain that if the aim be never to lose one's life one should never take weapons. But perhaps Isaiah the "non-resistant" is entitled to one more chance to prove himself not a Pharisee, even when he expects "the zeal of Jehovah of Hosts" to win the victory of peace. Fortunately he tells us _how_ he expects the zeal of Jehovah to operate, in the doom he pronounces upon "drunkard" Samaria, the city whose luxuriant mountain-top was crowned with mingled towers and olive groves, like the fading wreaths upon the heads of drunken revellers. In contrast to Samaria's fate Isaiah has this promise for the temple-crowned hill of Zion, shadowed under its altar smoke: In that day will Jehovah of Hosts become a crown of glory And a diadem of beauty unto the residue of his people, _A spirit of justice to him that sitteth in judgment, And a spirit of strength to them that turn back the battle at the gate_.[3] II It should hardly be necessary to explain that Jesus in deliberately giving up the career of purely non-political preacher, teacher, and healer, to assume the career of _Christ_ and Son of David, fully conscious as he was of all the dangers it implied, was neither ignorant of the Isaian ideal, nor out of sympathy with it. When he rode into Jerusalem accepting the acclamation: "Blessed be the kingdom that cometh, the kingdom of our father David," he was not betraying the national hope; he was lifting it toward ultimate realization at the cost of Calvary.