 and princes. He is to lead his people forth at their restoration, "to make them inherit the desolate heritages; saying to them that are bound, Go forth; to them that are in darkness, Show yourselves."
Clearly the Servant is distinct from the people Israel in this passage. Yet in Isaiah 49:3 he is addressed as Israel. The word Israel here may be a gloss, which would solve the difficulty, or the Servant may be addressed as Israel because he gathers up in himself the meaning of the ideal Israel. If it is true that the prophet gradually passed from the conception of Israel as a nation to a person through whom its true destiny would be realized, this last suggestion would gain in probability.
One notices here the emphasis on the might of the Servant, and in this passage we come to understand that he is to pass through a time of ignominy. The phrase "a servant of rulers" is a difficult one, which would be clear if the prophet conceived of him as one of the exiles, and typically representing them. The Servant's mission in this passage seems quite bound up with the restoration.
Isaiah 50:4-11: In the first part of this passage the Servant is not mentioned directly, but it seems clear that he is speaking. He is taught of God continually, that he may bring a message to the weary. He has opened his ear so that he may fully understand Yahweh's message. The Servant now describes his sufferings as coming to him because of his obedience. He was not rebellious and did not turn back from his mission. Flint-like he set his face and with confidence in God met the shame which came upon him. After language vivid with a sense of ignominy his assured consciousness of victory and faith in God are expressed,.
In Isaiah 50:10-11, according to Delitzsch, Yahweh speaks, first encouraging those who listen to the Servant, then addressing those who despise his word. Cheyne thinks the Servant mentioned in 50:10 may be the prophet, but I prefer Delitzsch's view.
Isaiah 52:13-53:12: The present division of 52:13-53:12 is unfortunate, for obviously it is all of a piece and ought to stand together in one chapter.
In Isaiah 52:13-15 Yahweh speaks of the humiliation and later of the exaltation of the Servant. He shall deal wisely-the idea here including the success resulting from wisdom-and shall be exalted. Words are piled upon each other here to express his exaltation. But the appearance of the Servant is such as to suggest the very opposite of his dignity, which will astonish nations and kings when they come, to understand it.
Entering upon Isaiah 53 we find the people of Israel speaking confessing their former unbelief, and giving as a reason the repulsive aspect of the Servant-despised, sad, sick with a visage to make men turn from him. He is described as though he had been a leper. They thought all this had come upon him as a stroke from God, but they now see how he went even to death, not for his own transgression but for theirs. Their peace and healing came through his suffering and death. They have been sinful and erring; the result of it all God has caused to light upon him.
They look back in wonder at the way he bore his sufferings-like a lamb led to the slaughter; with a false judicial procedure he was led away, no one considering his death, or its relation to them. His grave even was an evidence of ignominy.
Beginning at Isaiah 53:10 the people cease speaking, according to Delitzsch, and the prophecy becomes the organ of God who acknowledges His Servant. The reference to a trespass offering in 53:10 is remarkable. Nowhere else is prophecy so connected with the sacrificial system (A. B. Davidson). It pleased God to bruise the Servant-his soul having been made a trespass offering; the time of humiliation over, the time of exaltation will come.
By his knowledge we are told-here a momentary reversion to the time of humiliation taking place-by his knowledge he shall justify many and bear their iniquities. Then comes the exaltation-dividing of spoils and greatness-the phrases suggesting kingly glory: all this is to be his because of his suffering. Th