Chapter 38

(_posterity_) of Abraham, my friend," chap. xliii. 10: "_Ye are my witnesses._ saith the Lord, and my servant whom I have chosen." But a circumstance, which alone would be sufficient for the proof, is the fact, that in chap. xli. 6, (comp. chap. xlix. 5, 6) the Servant of the Lord is plainly distinguished from the people. How can the Lord say of the people, that He will give it for a covenant of the people, that in it He will cause the covenant with the people to attain to its truth? The fact, that this passage opposes an insurmountable barrier to the explanation which makes the people the subject, sufficiently appears from the circumstance, that the expositors saw themselves obliged to set aside its natural sense by a forced, unphilological explanation. _Finally_,--In understanding the people by the Servant of God, the prophecies of the Servant of God are brought into irreconcileable contradiction with all other prophecies, with the first part of Isaiah, and even with the second part, inasmuch as things would then be prophesied of the people which, everywhere else, are constantly assigned to the Messiah. This is quite openly expressed by _Köster_: "The Servant of Jehovah is the Jewish people; viewed, however, by the Prophet in such a manner as to combine in itself the attributes of both, the prophets and the Messiah." Prophetism would have dug its own grave if its organs had, in a manner so inconsiderate, contradicted each other as regards the highest hopes of the people. The national conviction of the inspiration of the prophets, which formed the foundation of their activity and efficiency, could, in that case, not have arisen at [Pg 205] all. The same arguments decide partly also against a modification of this explanation which evidently has proceeded from embarrassment only,[1] against those who, by the Servant of God, understand the better portion of Israel,--such as _Maurer_, _Ewald_, _Oehler_ (_Ueber den Knecht Gottes_, _Tübinger Zeitschrift_, 1840. The latter differs from the other supporters of this view in this, that, according to him, the notion of the ideal Israel which, he thinks, prevails in chap. xlii. and xlix., is, in chap. liii., raised to the view of an individual--the Messiah), _Knobel_ ("The theocratic substance of the people, to which especially the prophets and priests belonged.") By this modification, the explanation which makes the people the subject, loses its only apparent foundation, inasmuch as it can no more appeal to those passages in which Israel is spoken of as the Servant of the Lord; for it is obvious that, in these, not merely the pious portion of the people is spoken of. At the very outset, in ver. 19, the whole of the people are undeniably designated by the Servant of the Lord. It is they only who are blind and deaf in a spiritual point of view. The whole people, and not a portion of them, are in the condition of servitude, ver. 22. In ver. 24, Jacob and Israel are expressly mentioned. The whole people, and not merely the pious portion, are objects of the Lord's election (chap. xli. 8, xliv. 1, 2); the whole people are to be redeemed from Babylon, chap. xlviii. 20. The hypothesis of the pious portion of the people can as little account for the unexceptional use of the singular, as the hypothesis of the whole people; like it, it isolates the prophecies of the Servant of God, and brings them into contradiction with all the other prophecies, which assign to Christ the same things that are here assigned to the Servant of God. But what is especially in opposition to this hypothesis is ver. 3, where the Servant of God is designated as the Saviour of the poor and afflicted, which, in the first instance, are no other than the better portion of the people; as well as other reasons, which we shall bring out in commenting upon chap. liii. by which section the hypothesis is altogether overthrown.

According to _De Wette_ (_de morte expiat._ p. 26) and _Gesenius_, [Pg 206] the subject of the prophecy is the collective body of the prophets. Substantially, _Umbreit_ too (_Der Knecht Gottes_, Hamburg 1840) adheres to this interpretation. He rejects the explanation which refers it to Christ in the sense of the Christian Church, and on p. 13 he completely assents to _Gesenius_, by remarking that he could not find in the prophets any supernatural, distinct predictions of future events. The Prophet, according to him, formed to himself, by his own authority, an "ideal of a Messiah," the abstraction of what he saw before his eyes in the people, especially in the better portion of them, but chiefly in the order of the prophets, and then persuaded himself that this self-invented image would, at some future period, come into existence as a real person. "The highest ideal of the prophetic order, viewed as teaching, is represented in the unity of a person." "We find the prophets as a collective body in the [Hebrew: ebd], but chiefly, the prophets who, in future only, on the regained paternal soil, are, in some person, to reach the highest perfection."

This hypothesis of the collective body of the prophets violently severs the prophecy before us, and the parallel passages from those passages of the second part in which Israel is spoken of as the Servant of God. It is quite impossible to point out anywhere in the Old Testament, and especially in the second part of Isaiah, an analogous personification of the order of the prophets as the Servant of God. The reference to chap. xliv. 26: "That establisheth the word of His servant, and performeth the counsel of His messengers; that saith of Jerusalem: She shall be inhabited, and of the cities of Judah: They shall be built, and I will raise up the walls thereof," is, in this respect, altogether out of place, inasmuch as the servant of the Lord, in that verse, is not the collective band of the prophets, but Isaiah himself, just as in chap. xxiii. The parallelism between the servant of the Lord and His messengers is not a _synonymous_, but a _synthetic_ one, just as, afterwards, Jerusalem and the cities of Judah are placed beside one another. The parallel passages clearly intimate that, by the servant of the Lord, Isaiah only is to be understood. Throughout, the Prophet refers exclusively to his own prophecies, as regards the impending salvation of Israel (the prophecies of others he mentions, everywhere else, always in reference to the past only); [Pg 207] and it cannot be imagined that, in this single passage only, he should have designated himself as one among the many. If we consider those parallel passages, we must assume that the _messengers_ also are represented chiefly by our Prophet; that he is their mouth and organ, just as, in Rev. i. 1, and xxii. 6, the servants of God and the prophets are represented by John.

_Farther_--It cannot be denied that a certain amount of truth lies at the foundation of the explanation which makes the prophetic order the subject. The Messiah appears in our prophecy pre-eminently as the Prophet, in harmony and connection with Deut. xviii. (comp. Vol. i., p. 107); and the substratum of the description forms chiefly the prophetic order, while, in the prophecies of the first part, it is chiefly the regal office which appears, and, in chap. liii., the priestly. But the mistake (as _Umbreit_ himself partly saw) is, that this explanation changes the person into a personification, instead of recognizing that the idea, which hitherto was only imperfectly realised by the prophetic order, demands a future perfect realisation in an individual, so that we could not but expect such an one even if there did not exist any Messianic prophecy at all. Every prophet who, in human weakness, performed his office, was a guarantee of the future appearance of _the_ Prophet, as surely as God never does by halves what, according to His nature, and as proved by the existence of the imperfect, He must do. But the fact that, here, we have not before us a mere personification of the prophetic order, nor, as little, according to the opinion of _Umbreit_, a single individual by whom, in future, the idea of the prophetic order was to be most perfectly realised, is evident from the circumstance that the Servant of God does not, by any means, represent himself as being _only_ the Prophet. The contrast between Cyrus and the Servant of God, which _G. Müller_ advances: "Evidently, the former is a conqueror; the latter, a meek teacher," is one-sided; for the Servant of God appears, at the same time, as a powerful _ruler_, just as Christ, in chap. lv. 4, is at the same time designated as a _Witness_, and as Prince and Lawgiver of the nations. To the mere teacher not even ver. 3 is applicable, if the parallel passages are compared, but far less ver. 4: "The isles shall wait for _His law_." Nor does a mere teacher come up to the embodied covenant with Israel in ver. 6, nor to _the_ [Pg 208] _light_, _i.e._, Salvation and Saviour of the Gentiles. By mere teaching, salvation cannot be wrought out. Ver. 7 also does not apply to the mere _teacher_.

The collective body of the prophets, or the ideal prophet, is altogether out of place in chap. liii.; for there the Servant of God does not appear as a Prophet, but as a High Priest and Redeemer. This hypothesis meets with farther difficulties by the mention of Israel in chap. xlix. 3. _Farther_--It cannot well be conceived how the Prophet who, according to these expositors, lived about the end of the exile, could expect such glorious things of the prophetic order, as that from it even a preliminary and partial realization of his hopes should proceed. At that time the prophetic order was already dying out; and a prophetic order among the exiled cannot well be spoken of _Finally_--That which is here ascribed to the Servant of God--the grand influence upon the heathen world--is not of such a character, as that the prophets could be considered as even the precursors and companions in the work of _the Prophet_. Neither prophecy nor history assigns to the prophets any share in this work. This hypothesis severe the second part from its connection with the whole remaining Old Testament, according to which it is by Christ alone that the reception of the Gentiles into the Kingdom of God shall be effected. And in this second part itself, it stands likewise in contradiction to chap. lv. 3, 4.

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Ver. 1. "_Behold my Servant whom I uphold, mine elect, in whom my soul delighteth; I have put my Spirit upon Him, He shall bring forth right_[2] _to the Gentiles._"

Every pious man is called, in general, "servant of the Lord," comp. Job i. 8; Ps. xix. 12, 14; but ordinarily, the designation is, in a special sense, applied to those whom God makes use of for the execution of His purposes, to whom He entrusts the administration of His affaire, and whom He equips for the promotion of His glory. David, who, according to Acts xiii. 36, had in his generation served the counsel of God, calls himself [Pg 209] in his prayer in 2 Sam. vii., not fewer than ten times, the servant of God, (Vol. i, p. 135, 136); and the same designation he gives to himself in the inscriptions of Ps. xviii. and xxxvi. The _Prophets_ are called servants of God in 2 Kings xiii. 3; Jer. xxvi. 5. In the highest and most perfect degree, that designation belongs to Christ, who, in the most perfect manner, carried out the decrees of God, and to whom all former servants and instruments of the Lord in His kingdom, pointed as types. But the designation has not merely a reference to the subjective element of obedience, but points, at the same time, to the _dignity_ of him who is thus designated. It is a high honour to be received by God among the number of His servants, who enjoy the providence and protection of their mighty and rich Lord. That this aspect--the dignity--comes here chiefly into consideration, in the case of Him who is the Servant of God [Greek: kat'ezochên], and in whom, therefore, this dignity must reach its highest degree, so that the designation, _My Servant_, borders very closely upon that of _My Son_, (comp. Matth. iii. 17, xvii. 5);--that this aspect comes here chiefly into consideration is probable even from the circumstance that, in those passages of the second part which treat of _Israel_ as the servant of God, it is just this aspect which is pre-eminently regarded. Thus it is in chap. xli. 8: "And thou Israel, my servant, Jacob, whom I have chosen, the seed of Abraham, my friend." To be the servant of God appears here as an honour, as the privilege which was bestowed upon Israel in preference to the Gentiles. On ver. 9: "Thou, whom I have taken from the ends of the earth, and from her borders called thee, and said unto thee: Thou art my servant, I have chosen thee and not cast thee away," Luther remarks: "The name, 'my servant,'contains the highest _consolation_, both when we look to Him who speaks, viz.. He who has created everything, and also to him who is addressed, viz., afflicted and forsaken man." In chap. xliv. 1, 2: "And now hear, O Jacob, my servant, and Israel whom I have chosen; thus saith the Lord that made thee, and formed thee from the womb, who will help thee: Fear not, O Jacob, my servant, and Jeshurun, whom I have chosen," all the designations of God and Israel serve only for an introduction to the exhortation: "Fear not," by laying open the necessity which exists for the promise in [Pg 210] ver. 3, which, without such ca foundation, would be baseless. The context and the parallelism with "whom I have chosen" show that the designation, "servant of God" in these verses has no reference to a duty imposed, but to a privilege, a relation which is the pledge of divine aid to Israel. Jeshurun stands as a kind of _nomen proprium_, and is not parallel to [Hebrew: ebdi], but to Jacob. In chap. xliv. 21: "Remember this, O Jacob, and Israel, for thou art my servant, I have formed thee for a servant to me, Israel, thou shalt not be forgotten of me," the [Hebrew: alh] "this" refers to the folly of idolatry exhibited in the preceding verses. The duty that Israel should remember this, is founded upon the fact, that he is the servant of the Lord, called by Him to a glorious dignity, to high prerogatives, of which he must not rob himself by apostatizing from Him. It is He who has bestowed upon him this dignity, and He will soon show by deeds, that He cannot forget him, if only his heart does not forget his God. In a similar manner, in chap. xlv. 4, the protecting providence and love of God are looked to. The aspect of the duty and of the service which Israel has to perform to his Lord, is specially pointed out in a single passage only, in chap. xlii. 19; all the other passages place the dignity in the foreground. That, in the designation. Servant of God, in the passage before us, prominence is also given to the dignity, is confirmed by the addition of "whom I uphold," which presents itself as an immediate consequence of the relation of a servant of God, and by the parallel: "mine elect in whom my soul delighteth."--[Hebrew: tmK] "to take," "to seize," "to hold," when followed by [Hebrew: b], always signifies _to lay hold of_, _to hold fast_, _to support_. With the words: "Behold my servant whom I uphold," corresponds what the Lord says in John viii. 29: [Greek: ho pempsas me met'emou estin. ouk aphêke me monon ho Patêr, hoti egô ta aresta autô poiô pantote]; comp. John iii. 2; Acts x. 38. The Preterite [Hebrew: ntti] is employed, because the communication of the Spirit is the condition of his bringing forth right, just as, in ver. 6, the _calling_ is the ground of the preservation. In the whole of the description of the Servant of God, the Future prevails throughout; the _Praeteritum propheticum_ is employed only, where something is to be designated, which, relatively, is antecedent; compare the words: "And the Spirit of the Lord rests upon [Pg 211] Him," in chap. xi. 2; lxi. 1; Matt. iii. 16; John iii. 34. The three passages in Isaiah which speak of the communication of the Spirit to Christ are inseparably connected with one another, and, on the whole Old Testament territory, there is no passage exactly parallel to them. The Hiphel of [Hebrew: ica] must not be explained by "to announce," as some interpreters do; for in this signification it nowhere occurs; and according to what follows, and the parallel passages, the Servant of God does not by any means establish right by the mere announcement, but by His holy disposition. But as little can we explain [Hebrew: hvcia] by "to lead out," in contrast to the circumstance that, under the Old Testament, right was limited to a single nation. For in the parallel passage, chap. li. 4: "Hearken unto me, my people, and give ear unto me, O my congregation, for law shalt proceed from me, and I will set my right for the light of the nations," [Hebrew: ica] does not mean to go _out_, but to go _forth_, _i.e._, to proceed. In the same way, in Hab. i. 4: "And not does right go forth for ever," _i.e._, it never comes forth, is never established, comp. Vol. i., p. 442, 443. Hence [Hebrew: hvcia] here can mean only "to bring to light," "to bring forth." [Hebrew: mwpT] is, by several interpreters, taken in the signification, "religion;" but it is just ver. 4, by which they support their view, which shows that the ordinary signification "right," must be retained here. For in that verse, _right_ stands in parallelism with _law_, by which right is established; comp. chap. li. 4. Before God's Kingdom was, by the Servant of God, extended to the Gentile nations, there existed among them, notwithstanding all the excellence of outward legal arrangements, a condition without right in the higher sense. Right, in its essence, has its root in God, as may be seen from the Ten Commandments, which everywhere go back to God, and in all of which Luther, in his exposition of the ten commandments, rightly repeats: "We shall fear and love God." Where, therefore, the living God is not known, there can be no right. The commandment: "Thou shalt love thy neighbour as thyself," _e.g._, has any meaning only where the eye is open for the divine image which the neighbour bears, and for the redemption of which he is a fellow-partaker. The commandment: "Honour thy father and thy mother" will go to the heart only where the divine paternity is known, of which all earthly paternity is only an image. [Pg 212] In Deut. iv. 5-8, Israel's happiness is praised, in that they alone, among all the nations, are in possession of God's laws and commandments. Those privileges of Israel are, by the Servant of God, to be extended to the Gentiles who, because they are destitute of right, are, in Deut. xxxii. 21, called a foolish nation. In Ps. cxlvii. 19, 20, it is said: "He showeth His word unto Jacob, His statutes and laws unto Israel. He has not dealt so with any nation, and law they do not know." This passage touches very closely upon that before us; like it, it denies right to the Gentiles in general. "The Gentiles, being without God in the world, do not know any right at all. For that which they call so, is only the shadow of that which really deserves this name, is only a dark mixture of right and wrong." As regards the first table of the Ten Commandments, they grope entirely in the dark; and with respect to the second table, it is only here and there that they see a faint glimpse of light.--A consequence of the bringing forth of right to the Gentiles is the ceasing of war, as it is described in chap. ii. 4. When right has obtained dominion, it cannot tolerate war beside it; where there is true right, there is also peace. The benefit which, in the first instance, is conferred upon the Gentiles, is enjoyed by Israel also: The intention of comforting and encouraging Israel clearly appears in the parallel passage, chap. li. 4. For the right which obtains dominion among the Gentiles, is Israel's pride and ornament, so that, along with their God and His right, they obtain also the dominion over the Gentile world, by which they were hitherto kept in bondage; and whensoever and wheresoever the divine right obtains dominion, the violent oppression must cease, under which the people of God had been groaning up to that time. The Servant of God, however, who brings forth right to the Gentiles, forms the contrast to the worldly conqueror, of whom it was said in chap. xli. 25: "He cometh upon princes as mortar, and, just as the potter treadeth the clay."--The words: "He shall bring forth right," purposely return again in ver. 3; and equally intentionally, the words: "He shall found right on the earth," in ver. 4, refer to them. "We have thus"--_Stier_ pertinently remarks--"in ver. 1, the sum and substance, even to its aim. But it is immediately brought more distinctly to view, what [Pg 213] will be the spirit and character, the mode of operation, by which this aim is to be brought about."

Ver. 2; "_He shall not cry nor lift up, nor cause His voice to be heard in the street._"

After [Hebrew: iwa] "he shall lift up," "His voice" must be supplied from the context. The words must not be understood in such a manner, as if they stood in opposition to chap. lviii. 1: "Cry with thy throat, do not refrain, lift up thy voice like the trumpet, and show my people their transgression, and to the house of Jacob their sins." The Prophet, in that passage, encourages himself; and he cannot mean to represent that as objectionable, by the circumstance that, in the case of the Servant of God, the very ideal of all the servants of God, he points out and praises the very opposite. And, in like manner, every interpretation is to be avoided according to which "dumb dogs which cannot bark" find a pretext in this passage. According to Prov. i. 20: "Wisdom crieth aloud without, she uttereth her voice in the streets." Just as the prohibition of swearing in Matt. v. 34 is qualified by the opposition to Pharisaic levity in cursing and swearing, so here, also, the antithesis to the loud manner of the worldly conqueror must be kept in view,--the contrast to his violence which stakes every thing upon carrying his own will, which cries and rages when it meets with opposition and resistance, (Matt. renders [Hebrew: iceq] by [Greek: erisei], "He shall contend"), to the earnestly sought publicity, to the intention of causing sensation, as it proceeds from vanity or pride. The [Greek: kraugasei], by which Matthew renders the [Hebrew: iwa], has nothing in common with the [Greek: ekraxe] which, in John vii. 28, 37, is said of Christ. With the passionate restlessness, with which the conqueror from the East seeks to carry through his human plans, and to place himself in the centre of the world's history, is here contrasted the inward composure and deportment of the Servant of God, His equanimity, His freedom from excitement,--all of which are based upon the clear consciousness of His dignity and mission, upon the conviction of the power of the truth which is of God, of the power of the Spirit which opens up the minds and hearts for it, and which has its source in the declaration: "I put my Spirit upon Him," by which the great wall of separation between Him and the conqueror from the East is set up. It is just [Pg 214] because of His not being beat upon carrying through any thing, because of His great confidence, that the Servant of God _gains_ everything, and obtains His object of bringing right to the nations.--Matt., in chap. xii. 15-21, finds the confirmation of the character here assigned to Christ in two circumstances:--_first_, in His not entering into a violent dispute with the Pharisees opposing Him ([Greek: hoi de pharisaioi sumboulion elabon kat'autou exelthontes, hopôs auton apolesôsin]), in His not exciting against them the masses who were devoted to Him, but in withdrawing from them ([Greek: ho de Iêsous gnous anechôrêsen ekeithen], ver. 15), being convinced that the cause was not His but God's, and that there was no reason for getting angry with those who were contending against God; just as David said of Shimei: "Let him curse, because the Lord has said unto him, Curse David."--_Secondly_, in the circumstance that instead of availing himself of the excitement of the aroused masses, He charged them that they should not make known His miraculous deeds ([Greek: kai epetimêsen autois hina mê phanêron auton poiêsôsin], ver. 16), being convinced that He did not need to seek to draw attention to himself, but that, by the secret and hidden power of God, His work would be accomplished.

Ver. 3. "_The bent reed shall He not break, and the dimly burning wick shall He not quench; in truth shall He bring forth right._"

Here, too, the antithesis to the worldly conqueror who, without mercy, "Cometh upon princes as mortar, and as a potter treadeth the clay" (chap. xli. 25), whose mind is bent only upon destroying and cutting off nations not a few (chap. x. 7), who does not give rest until he has fully cast down to the ground the broken power. The Servant of God, far from breaking the bent reed, shall, on the contrary--this is the positive opposed to the negative--care for, and assist the wretched with tender love. Just thereby does He accomplish the object of His efforts. The confirmation of the character here assigned to Christ is, by Matthew, found in His healing the sick ([Greek: kai etherapeusen autous pantas], ver. 15), as prefiguring all that which He, who has declared the object of His coming to be to seek all that which was lost, did and accomplished, in general, for the misery of the human race. There cannot be any doubt that the bent reed and the dimly burning wick are figurative designations [Pg 215] of those who, beaten down by sufferings, feel themselves to be poor and miserable. These the weary and heavy laden, the Servant of God will not drive to despair by severity, but comfort and refresh by tender love. His conduct towards them is that of a Saviour. As a bent reed, [Hebrew: qnh rcvC], Pharaoh appears on account of his broken power, in chap. xxxvi. 6, and in chap. lviii. 6, the [Hebrew: rcvciM] are the oppressed. The fact, that the _wick_ dimly burning and near to being extinguished is an image of exhausted strength, is shown by chap. xliii. 17, where, in reference to the Egyptians carried away by the judgment, it is said: "They are extinct, they are quenched like a wick." In the parallel passages which treat of the Servant of God, the _weary_ in chap. l. 4, and the _broken-hearted_ in chap. lxi. 1, correspond to it. Elsewhere, too, the wretched appear as objects of the loving providence of the Saviour. Thus, in chap. xi. 4: "And He judges in righteousness the low;" in Ps.