s not expressed them in a certain bit of writing acknowledged to him is perilous business. A message of hope surely does not preclude an appreciation of the dark things.
The truth of the matter is that even by great scholars the temptation to a criticism of knight-errantry is not always resisted. And I think we shall not make any mistake in believing that this is the case with the attempt to throw doubt upon the Deutero-Isaianic authorship of the Servant-passages.
(2) Discussion of the Passages.
Isaiah 42:1-9: In these verses Yahweh Himself is the speaker, describing the Servant as His chosen, in whom His soul delights, upon whom He has put His spirit. He is to bring justice to the Gentiles. His methods are to be quiet and gentle, and the very forlorn hope of goodness He will not quench. He is to set justice in the earth, and remote countries are described as waiting for His law. Then comes a declaration by the prophet that Yahweh, the Creator of all, is the speaker of words declaring the Servant's call in righteousness to be a covenant for the people, a light to the Gentiles, a helper to those in need-the blind and imprisoned. Yahweh's glory is not to be given to other, nor His praise to graven images. Former prophecies have come to pass. New things He now declares. One's attention needs to be called to the distinction of the Servant from Israel in this passage. He is to be a covenant of the people: according to Delitzsch, "he in whom and through whom Yahweh makes a new covenant with His people in place of the old one that has been broken."
Isaiah 49:1-9 a; Here the Servant himself spoaks, telling of his calling from the beginning of his life, of the might of his word, of his shelter in God, of a time of discouragement in which he thought his labor in vain, followed by insistence on his trust in God. Then Yahweh promises him a larger mission than the restoration of Israel, namely, to be a light to the Gentiles. Yahweh speaks of the Servant as one despised, yet to be triumphant so that he will be honored by kings 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 obvious