may sum up the arguments by saying that in theological ideas, in style, and use of words they show such differences from the assured productions of Isaiah's pen as to point to a different authorship. And the great argument, the argument which carries the most weight to the author of this article, is that these late chapters are written from the standpoint of the exile. The exile is assumed in what is said. These chapters do not prophesy the exile, do not say it is to come; they all the time speak as though it had come. The message is not that an exile is to be, but beginning with the fact that the exile already is, it foretells deliverance. Now of course it is conceivable that God might inspire a man to put himself forward 150 years, and with a message to people who were to live then, assuming their circumstances as a background of what he said, but it is improbable to the last degree. To put it in plain, almost gruff, English, it is not the way God did things. The prophet's message was always primarily a message to his own age. Then there is no claim in the chapters themselves that Isaiah was their author. And having once been placed so that it was supposed they were by Isaiah-placed so through causes we do not know-the fact that in speaking of passages from these chapters New Testament authors referred to them by a name the people would recognize, is not a valid argument that they meant to teach anything as to their authorship. The problem had not arisen in New Testament times. Isaiah 40-66, as Professor Davidson has suggested, has a parallel in the Book of Job, each the production of a great mind, each from an author we do not know.
3. The Prophet of the Exile:
Out of the deep gloom of the exile-when the Jew was a man without a country, when it seemed as if the nation's sins had murdered hope-out of this time comes the voice most full of gladness and abounding hope of all the voices from the Old Testament life. In the midst of the proud, confident civilization of Babylonia, with its teeming wealth and exhaustless splendor, came a man who dared to speak for Yahweh-a man of such power to see reality that to him Babylonia was already doomed, and he could summon the people to prepare for God's deliverance.
4. The Unity of Isaiah 40-66:
In recent criticism, especially in Germany, there has been a strong tendency to assign the last chapters of this section to a different author from the first. The background it is claimed is not Babylonian; the sins rebuked are the sins of the people when at home in Judea, and in at least one passage the temple at Jerusalem seems to be standing. That these chapters present difficulties need not be disputed, but it seems to me that again and again in them one can find the hand of Second Isaiah. Then undoubtedly the author quotes from previous prophecies which we can recognize, and the suggestion that some of the difficult passages may be quotations from other older prophecies which are not preserved to us, I think an exceedingly good one. The quotation of such passages in view of the prospect of return, and the prophet's feeling of the need of the people, would seem to me not at all unnatural. If a later hand is responsible for some utterances in the latter part of the section, it seems to me fairly clear that most of it is from the hand of the great unknown prophet of the exile.
The questions regarding the Servant-passages as affecting the unity of the book will be treated later.
5. Principal Ideas of Isaiah 40-66:
The first part of this section vividly contrasts Yahweh and the idols worshipped with such splendor and ceremony. All the resources of irony and satire are used to give point and effect to the contrast. Cyrus the Median conqueror is already on the horizon, and he is declared to be God's instrument in the deliverance. The idols are described in process of manufacture; they are addressed in scornful apostrophe, they are seen carried away helpless. On the other side Yahweh, with illimitable foresight and indomitable strength, knows and reveals the future. They know and reveal nothin