Bible Commentary

Expositor's Bible Commentary Isaiah 49:1 Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name. -20 CHAPTER XVI THE SERVANT OF THE LORD Isaiah 41:8-20 ; Isaiah 42:1-7 ; Isaiah 42:18 ; Isaiah 43:5-10 ; Isaiah 49:1-9 ; Isaiah 1:4-10 ; Isaiah 52:13-15 With chapter 42, we reach a distinct stage in our prophecy. The preceding chapters have been occupied with the declaration of the great, basal truth, that Jehovah is the One Sovereign God. This has been declared to two classes of hearers in succession-to God’s own people, Israel, in chapter 40, and to the heathen in chapter 41. Having established His sovereignty, God now publishes His will, again addressing these two classes according to the purpose which He has for each. Has He vindicated Himself to Israel, the Almighty and Righteous God, Who will give His people freedom and strength: He will now define to them the mission for which that strength and freedom are required. Has He proved to the Gentiles that He is the one true God: He will declare to them now what truth He has for them to learn. In short, to use modern terms, the apologetic of chapters 40-41 is succeeded by the missionary programme of chapter 42. And although, from the necessities of the case, we are frequently brought back, in the course of the prophecy, to its fundamental claims for the Godhead of Jehovah, we are nevertheless sensible that with ver. 1 of chapter 42 ( Isaiah 42:1 ) we make a distinct advance. It is one of those logical steps which, along with a certain chronological progress that we have already felt, assures us that Isaiah, whether originally by one or more authors, is in its present form a unity, with a distinct order and principle of development. The Purpose of God is identified with a Minister or Servant, whom He commissions to carry it out in the world. This Servant is brought before us with all the urgency with which Jehovah has presented Himself, and next to Jehovah he turns out to be the most important figure of the prophecy. Does the prophet insist that God is the only source and sufficiency of His people’s salvation: it is with equal emphasis that He introduces the Servant as God’s indispensable agent in the work. Cyrus is also acknowledged as an elect instrument. But neither in closeness to God, nor in effect upon the world, is Cyrus to be compared for an instant to the Servant. Cyrus is subservient and incidental: with the overthrow of Babylon, for which he was raised up, he will disappear from the stage of our prophecy. But God’s purpose, which uses the gates opened by Cyrus, only to pass through them with the redeemed people to the regeneration of the whole world, is to be carried to this Divine consummation by the Servant: its universal and glorious progress is identified with his career. Cyrus flashes through these pages a well-polished sword: it is only his swift and brilliant usefulness that is allowed to catch our eye. But the Servant is a Character, to delineate whose immortal beauty and example the prophet devotes as much space as he does to Jehovah Himself. As he turns again and again to speak of God’s omnipotence and faithfulness and agonising love for His own, so with equal frequency and fondness does he linger on every feature of the Servant’s conduct and aspect: His gentleness, His patience, His courage, His purity, His meekness; His daily wakefulness to God’s voice, the swiftness and brilliance of His speech for others, His silence under His own torments; His resorts-among the bruised, the prisoners, the forwandered of Israel, the weary, and them that sit in darkness, the far-off heathen; His warfare with the world, His face set like a flint; His unworldly beauty, which men call ugliness; His unnoticed presence in His own generation, yet the effect of His face upon kings; His habit of woe, a man of sorrows and acquainted with sickness: His sore stripes and bruises, His judicial murder, His felon’s grave; His exaltation and eternal glory-till we may reverently say that these pictures, by their vividness and charm, have drawn our eyes away from our prophet’s visions of God, and have caused the chapters in which they occur to be oftener read among us, and learned by heart, than the chapters in which God Himself is lifted up and adored. Jehovah and Jehovah’s Servant-these are the two heroes of the drama. Now we might naturally expect that so indispensable and fondly imagined a figure would also be defined past all ambiguity, whether as to His time or person or name. But the opposite is the case. About Scripture there are few more intricate questions than those on the Servant of the Lord. Is He a Person or Personification? If the latter, is He a Personification of all Israel? Or of a part of Israel? Or of the ideal Israel? Or of the Order of the Prophets? Or if a Person-is he the prophet himself? Or a martyr who has already lived and suffered, like Jeremiah? Or One still to come, like the promised Messiah? Each of these suggestions has not only been made about the Servant, but derives considerable support from one or another of our prophet’s dissolving views of his person and work. A final answer to them can be given only after a comparative study of all the relevant passages; but as these are scattered over the prophecy, and our detailed exposition of them must necessarily be interrupted, it will be of advantage to take here a prospect of them all, and see to what they combine to develop this sublime character and mission. And after we have seen what the prophecies themselves teach concerning the Servant, we shall inquire how they were understood and fulfilled by the New Testament; and that will show us how to expound and apply them with regard to ourselves. 1. The Hebrew word for "Servant" means a person at the disposal of another-to carry out his will, do his work, represent his interests. It was thus applied to the representatives of a king or the worshippers of a god. All Israelites were thus in a sense the "servants of Jehovah"; though in the singular the title was reserved for persons of extraordinary character and usefulness. But we have seen, as clearly as possible, that God set apart for His chief service upon earth, not an individual nor a group of individuals, but a whole nation in its national capacity. We have seen Israel’s political origin and preservation bound up with that service; we have heard the whole nation plainly called, by Jeremiah and Ezekiel, the Servant of Jehovah. Nothing could be more clear than this, that in the earlier years of the Exile the Servant of Jehovah was Israel as a whole, Israel as a body politic. It is also in this sense that our prophet first uses the title in a passage we have already quoted; { Isaiah 51:8 } "Thou Israel, My Servant, Jacob whom I have chosen, seed of Abraham My lover, whom I took hold of from the ends of the earth and its corners! I called thee and said unto thee, My Servant art thou. I have chosen thee, and not cast thee away." Here the "Servant" is plainly the historical nation, descended from Abraham, and the subject of those national experiences which are traced in the previous chapter. It is the same in the following verses:- Isaiah 44:1 ff: "Yet now hear, O Jacob My Servant; and Israel, whom I have chosen: thus saith Jehovah thy Maker, and thy Moulder from the womb, He wilt help thee. Fear not, My servant Jacob; and Jeshurun, whom I have chosen I will pour My spirit upon thy seed, and My blessing upon thine offspring." Isaiah 44:21 : "Remember these things, O Jacob; and Israel, for My servant art thou: I have formed thee; a servant for Myself art thou; O Israel, thou shalt not be forgotten of Me." Isaiah 48:20 : "Go ye forth from Babylon; say ye, Jehovah hath redeemed His servant Jacob." In all these verses, which bind up the nation’s restoration from exile with the fact that God called it to be His Servant, the title "Servant" is plainly equivalent to the national name "Israel" or "Jacob" But "Israel" or "Jacob" is not a label for the mere national idea, or the bare political framework, without regard to the living individuals included in it. To the eye and heart of Him, "Who counts the number of the stars," Israel means no mere outline, but all the individuals of the living generation of the people-"thy seed," that is, every born Israelite, however fallen or forwandered. This is made clear in a very beautiful passage in chapter 43 ( Isaiah 43:1-7 ): "Thus saith Jehovah, thy Creator, O Jacob; thy Moulder, O Israel Fear not, for I am with thee; from the sunrise I will bring thy seed, and from the sunset will I gather thee; My sons from far, and My daughters from the end of the earth; every one who is called by My name, and whom for My glory I have created, formed, yea, I have made him." To this Israel-Israel as a whole, yet no mere abstraction or outline of the nation, but the people in mass and bulk-every individual of whom is dear to Jehovah, and in some sense shares His calling and equipment-to this Israel the title "Servant of Jehovah" is at first applied by our prophet. 2. We say "at first," for very soon the prophet has to make a distinction, and to sketch the Servant as something less than the actual nation. The distinction is obscure; it has given rise to a very great deal of controversy. But it is so natural, where a nation is the subject, and of such frequent occurrence in other literatures, that we may almost state it as a general law. In all the passages quoted above, Israel has been spoken of in the passive mood, as the object of some affection or action on the part of God: "loved," "formed," "chosen," "called," and "about to be redeemed by Him." Now, so long as a people thus lie passive, their prophet will naturally think of them as a whole. In their shadow his eye can see them only in the outline of their mass; in their common suffering and servitude his heart will go out to all their individuals, as equally dear and equally in need of redemption. But when the hour comes for the people to work out their own salvation, and they emerge into action, it must needs be different. When they are no more the object of their prophet’s affection only, but pass under the test of his experience and judgment, then distinctions naturally appear upon them. Lifted to the light of their destiny, their inequality becomes apparent; tried by its strain, part of them break away. And so, though the prophet continues still to call on the nation by its name to fulfil its calling, what he means by that name is no longer the bulk and the body of the citizenship. A certain ideal of the people fills his mind’s eye - an ideal, however, which is no mere spectre floating above his own generation, but is realised in their noble and aspiring portion-although his ignorance as to the exact size of this portion must always leave his image of them more or less ideal to his eyes. It will be their quality rather than their quantity that is clear to him. In modern history we have two familiar illustrations of this process of winnowing and idealising a people in the light of their destiny, which may prepare us for the more obscure instance of it in our prophecy. In a well-known passage in the " Areopagitica ," Milton exclaims, "Methinks I see in my mind a noble and puissant nation rousing herself and shaking her invincible locks; methinks I see her as an eagle renewing her mighty youth, and kindling her undazzled eyes at the full midday beam while the whole noise of timorous and flocking birds, with those also that love the twilight, flutter about, amazed at what she means." In this passage the "nation" is no longer what Milton meant by the term in the earlier part of his treatise, where "England" stands simply for the outline of the whole English people; but the "nation" is the true genius of England realised in her enlightened and aspiring sons, and breaking away from the hindering and debasing members of the body politic-"the timorous and flocking birds with those also that love the twilight"-who are indeed Englishmen after the flesh, but form no part of the nation’s better self. Or, recall Mazzini’s bitter experience. To no man was his Italy more really one than to this ardent son of hers, who loved every born Italian because he was an Italian, and counted none of the fragments of his unhappy country too petty or too corrupt to be included in the hope of her restoration. To Mazzini’s earliest imagination, it was the whole Italian seed, who were ready for redemption, and would rise to achieve it at his summons. But when his summons came, how few responded, and after the first struggles how fewer still remained, -Mazzini himself has told us with breaking heart. The real Italy was but a handful of born Italians; at times it seemed to shrink to the prophet alone. From such a core the conscience indeed spread again, till the entire people was delivered from tyranny and from schism, and now every peasant and burgher from the Alps to Sicily understands what Italy means, and is proud to be an Italian. But for a time Mazzini and his few comrades stood alone. Others of their blood and speech were Piedmontese, Pope’s men, Neapolitans, -merchants, lawyers, scholars, -or merely selfish and sensual. They alone were Italians; they alone were Italy. It is a similar winnowing process, through which we see our prophet’s thoughts pass with regard to Israel. Him, too, experience teaches that "the many are called, but the few chosen." So long as his people lie in the shadow of captivity, so long as he has to speak of them in the passive mood, the object of God’s call and preparation, it is "their seed," the born people in bulk and mass, whom he names Israel, and entitles "the Servant of Jehovah." But the moment that he lifts them to their mission in the world, and to the light of their destiny, a difference becomes apparent upon them, and the Servant of Jehovah, though still called Israel, shrinks to something less than the living generation, draws off to something finer than the mass of the people. How, indeed, could it be otherwise with this strange people, than which no nation on earth had a loftier ideal identified with its history, or more frequently turned upon its better self, with a sword in its hand. Israel, though created a nation by God for His service, was always what Paul found it, divided into an "Israel after the flesh," and an "Israel after the spirit." But it was in the Exile that this distinction gaped most broad. With the fall of Jerusalem, the political framework, which kept the different elements of the nation together, was shattered, and these were left loose to the action of moral forces. The baser elements were quickly absorbed by heathendom; the nobler, that remained loyal to the divine call, were free to assume a new and ideal form. Every year spent in Babylonia made it more apparent that the true and effective Israel of the future would not coincide with all the "seed of Jacob," who went into exile. Numbers of the latter were as contented with their Babylonian circumstance as numbers of Mazzini’s "Italians" were satisfied to live on as Austrian and Papal subjects. Many, as we have seen, became idolaters; many more settled down into the prosperous habits of Babylonian commerce, while a large multitude besides were scattered far out of sight across the world. It required little insight to perceive that the true, effective Israel-the real "Servant of Jehovah"-must needs be a much smaller body than the sum of all these: a loyal kernel within Israel, who were still conscious of the national calling, and capable of carrying it out; who stood sensible of their duty to the whole world, but whose first conscience was for their lapsed and lost countrymen. This Israel within Israel was the real "Servant of the Lord"; to personify it in that character-however vague might be the actual proportion it would assume in his own or in any other generation-would be as natural to our dramatic prophet as to personify the nation as a whole. All this very natural process-this passing from the historical Israel, the nation originally designed by God to be His Servant, to the conscious and effective Israel, that uncertain quantity within the present and every future generation-takes place in the chapters before us; and it will be sufficiently easy for us to follow if we only remember that our prophet is not a dogmatic theologian, careful to make clear each logical distinction, but a dramatic poet, who delivers his ideas in groups, tableaux, dialogues, interrupted by choruses; and who writes in a language incapable of expressing such delicate differences, except by dramatic contrasts, and by the one other figure of which he is so fond-paradox. Perhaps the first traces of distinction between the real Servant and the whole nation are to be found in the Programme of his Mission in Isaiah 42:1-7 . There it is said that the Servant is to be for a "covenant of the people" ( Isaiah 42:6 ). I have explained below why we are to understand "people" as here meaning Israel. And in Isaiah 42:7 it is said of the Servant that he is "to open blind eyes, bring forth from prison the captive, from the house of bondage dwellers in darkness": phrases that are descriptive, of course, of the captive Israel. Already, then, in chapter 42 the Servant is something distinct from the whole nation, whose Covenant and Redeemer he is to be. The next references to the Servant are a couple of paradoxes, which are evidently the prophet’s attempt to show why it was necessary to draw in the Servant of Jehovah from the whole to a part of the people. The first of these paradoxes is in Isaiah 42:18 . Ye deaf, hearken! and ye blind, look ye to see! Who is blind but My Servant, and deaf as My Messenger whom I send? Who is blind as Meshullam, and blind as the Servant of Jehovah? Vision of many things-and thou dost not observe, Opening of ears and he hears not. The context shows that the Servant here-or Meshullam, as he is called, the "devoted" or "submissive one," from the same root, and of much the same form as the Arabic Muslim-is the whole people; but they are entitled "Servant" only in order to show how unfit they are for the task to which they have been designated, and what a paradox their title is beside their real character. God had given them every opportunity by "making great His instruction" ( Isaiah 42:21 ), and, when that failed, by His sore discipline in exile ( Isaiah 42:24-25 ). "For who gave Jacob for spoil and Israel to the robbers? Did not Jehovah? He against whom we sinned, and they would not walk in His ways, neither were obedient to His instruction. So He poured upon him the fury of His anger and the force of war." But even this did not awake the dull nation. "Though it set him on fire round about, yet he knew not; and it kindled upon him, yet he laid it not to heart." The nation as a whole had been favoured with God’s revelation; as a whole they had been brought into His purifying furnace of the Exile. But as they have benefited by neither the one nor the other, the natural conclusion is that as a whole they are no more fit to be God’s Servant. Such is the hint which this paradox is intended to give us. But a little further on there is an obverse paradox, which plainly says, that although the people are blind and deaf as a whole, still the capacity for service is found among them alone. { Isaiah 43:8 ; Isaiah 43:10 } Bring forth the blind people-yet eyes are there! And the deaf, yet ears have they! Ye are My witnesses, saith Jehovah, and My Servant whom I have chosen. The preceding verses ( Isaiah 43:1-7 ) show us that it is again the whole people, in their bulk and scattered fragments, who are referred to. Blind though they be, "yet are there eyes" among them; deaf though they be, yet "they have ears." And so Jehovah addresses them all, in contradistinction to the heathen peoples ( Isaiah 43:9 ), as His Servant. These two complementary paradoxes together show this: that while Israel as a whole is unfit to be the Servant, it is nevertheless within Israel, alone of all the world’s nations, that the true capacities for service are found-"eyes are there, ears have they." They prepare us for the Servant’s testimony about himself, in which, while he owns himself to be distinct from Israel as a whole, he is nevertheless still called Israel. This is given in chapter 49. And He said unto me, "My Servant art thou; Israel, in whom I will glorify Myself. And now saith Jehovah, my moulder from the womb to be a Servant unto Him, to turn again Jacob to Him, and that Israel might not be destroyed; and I am of value in the eyes of Jehovah, and my God is my strength. And He said, It is too light for thy being My Servant, merely to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also set thee for a light of nations, to be My salvation to the end of the earth". { Isaiah 49:3-6 } Here the Servant, though still called Israel, is clearly distinct from the nation as a whole, for part of his work is to raise the nation up again. And, moreover, he tells us this as his own testimony about himself. He is no longer spoken of in the third person, he speaks for himself in the first. This is significant. It is more than a mere artistic figure, the effect of our prophet’s dramatic style-as if the Servant now stood opposite him, so vivid and near that he heard him speak, and quoted him in the direct form of speech. It is more probably the result of moral sympathy: the prophet speaks out of the heart of the Servant, in the name of that better portion of Israel which was already conscious of the Divine call, and of its distinction in this respect from the mass of the people. It is futile to inquire what this better portion of Israel actually was, for whom the prophet speaks in the first person. Some have argued, from the stress which the speaker lays upon his gifts of speech and office of preaching, that what is now signified by the Servant is the order of the prophets; but such forget that in these chapters the proclamation of the Kingdom of God is the ideal, not of prophets only, but of the whole people. Zion as a whole is to be "heraldess of good news". { Isaiah 40:9 } It is, therefore, not the official function of the prophet-order which the Servant here owns, but the ideal of the prophet-nation. Others have argued from the direct form of speech, that the prophet puts himself forward as the Servant. But no individual would call himself Israel. And as Professor Cheyne remarks, the passage is altogether too self-assertive to be spoken by any man of himself as an individual; although, of course, our prophet could not have spoken of the true Israel with such sympathy, unless he had himself been part of it. The writer of these verses may have been, for the time, as virtually the real Israel as Mazzini was the real Italy. But still he does not speak as an individual. The passage is manifestly a piece of personification. The Servant is Israel- not now the nation as a whole, not the body and bulk of the Israelites, for they are to be the object of his first efforts, but the loyal, conscious, and effective Israel, realised in some of her members, and here personified by our prophet, who himself speaks for her out of his heart, in the first person. By chapter 49, then, the Servant of Jehovah is a personification of the true, effective Israel as distinguished from the mass of the nation-a Personification, but not yet a Person. Something within Israel has wakened up to find itself conscious of being the Servant of Jehovah, and distinct from the mass of the nation-something that is not yet a Person. And this definition of the Servant may stand (with some modifications) for his next appearance in Isaiah 50:4-9 . In this passage the Servant, still speaking in the first person, continues to illustrate his experience as a prophet, and carries it to its consequence in martyrdom. But let us notice that he now no longer calls himself Israel, and that if it were not for the previous passages it would be natural to suppose that an individual was speaking. This supposition is confirmed by a verse that follows the Servant’s speech, and is spoken, as chorus, by the prophet himself. "Who among you is a fearer of Jehovah, obedient to the voice of His Servant, who walketh in darkness, and hath no light. Let him trust in the name of Jehovah, and stay himself upon his God." In this too much neglected verse, which forms a real transition to Isaiah 52:13-15 , the prophet is addressing any individual Israelite, on behalf of a personal God. It is very difficult to refrain from concluding that therefore the Servant also is a Person. Let us, however, not go beyond what we have evidence for; and note only that in chapter 1 the Servant is no more called Israel, and is represented not as if he were one part of the nation, over against the mass of it, but as if he were one individual over against other individuals; that in fine the Personification of chapter 49 has become much more difficult to distinguish from an actual Person. 3. This brings us to the culminating passage- Isaiah 52:13-15 through Isaiah 53:1-12 . Is the Servant still a Personification here, or at last and unmistakably a Person? It may relieve the air of that electricity, which is apt to charge it at the discussion of so classic a passage as this, and secure us calm weather in which to examine exegetical details, if we at once assert, what none but prejudiced Jews have ever denied, that this great prophecy, known as the fifty-third of Isaiah, was fulfilled in One Person, Jesus of Nazareth, and achieved in all its details by Him alone. But, on the other hand, it requires also to be pointed out that Christ’s personal fulfilment of it does not necessarily imply that our prophet wrote it of a Person. The present expositor hopes, indeed, to be able to give strong reasons for the theory usual among us, that the Personification of previous passages is at last in chapter 53 presented as a Person. But he fails to understand, why critics should be regarded as unorthodox or at variance with New Testament teaching on the subject, who, while they acknowledge that only Christ fulfilled chapter 53, are yet unable to believe that the prophet looked upon the Servant as an individual, and who regard chapter 53 as simply a sublimer form of the prophet’s previous pictures of the ideal people of God. Surely Christ could and did fulfil prophecies other than personal ones. The types of Him, which the New Testament quotes from the Old Testament, are not exclusively individuals. Christ is sometimes represented as realising in His Person and work statements, which, as they were first spoken, could only refer to Israel, the nation. Matthew, for instance, applies to Jesus a text which Hosea wrote primarily of the whole Jewish people: "Out of Egypt have I called My Son." { Hosea 11:1 ; Matthew 2:15 } Or, to take an instance from our own prophet-who but Jesus fulfilled chapter 49, in which, as we have seen, it is not an individual, but the ideal of the prophet people, that is figured? So that, even if it were proved past all doubt-proved from grammar, context, and every prophetical analogy-that in writing chapter 53 our prophet had still in view that aspect of the nation which he has personified in chapter 49, such a conclusion would not weaken the connection between the prophecy and its unquestioned fulfilment by Jesus Christ, nor render the two less evidently part of one Divine design. But we are by no means compelled to adopt the impersonal view of chapter 53. On the contrary, while the question is one to which all experts know the difficulty of finding an absolutely conclusive answer one way or the other, it seems to me that reasons prevail which make for the personal interpretation. Let us see what exactly are the objections to taking Isaiah 52:13-15 through Isaiah 53:1-12 in a personal sense. First, it is very important to observe that they do not rise out of the grammar or language of the passage. The reference of both of these is consistently individual. Throughout, the Servant is spoken of in the singular. The name Israel is not once applied to him: nothing-except that the nation has also suffered-suggests that he is playing a national role; there is no reflection in his fate of the features of the Exile. The antithesis, which was evident in previous passages, between a better Israel and the mass of the people has disappeared. The Servant is contrasted, not with the nation as a whole, but with His people as individuals. "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all." As far as grammar can, this surely distinguishes a single person. It is true, that one or two phrases suggest so colossal a figure-"he shall startle many nations, and kings shall shut their mouths at him"-that for a moment we think of the spectacle of a people rather than of a solitary human presence. But even such descriptions are not incompatible with a single person. On the other hand, there are phrases which we can scarcely think are used of any but a historical individual; such as that he was taken from "oppression and judgment," that is from a process of law which was tyranny, from a judicial murder, and that he belonged to a particular generation-"As for his generation, who considered that he was cut off out of the land of the living." Surely a historical individual is the natural meaning of these words. And, in fact, critics like Ewald and Wellhausen, who interpret the passage, in its present context, of the ideal Israel, find themselves forced to argue that it has been borrowed for this use from the older story of some actual martyr-so individual do its references seem to them throughout. If, then, the grammar and language of the passage thus conspire to convey the impression of an individual, what are the objections to supposing that an individual is meant? Critics have felt, in the main, three objections to the discovery of a historical individual in Isaiah 52:13-15 through Isaiah 53:1-12 . The first of these that we take is chronological, and arises from the late date to which we have found it necessary to assign the prophecy. Our prophet, it is averred, associates the work of the Servant with the restoration of the people; but he sees that restoration too close to him to be able to think of the appearance, ministry, and martyrdom of a real historic life happening before it. (Our prophet, it will be remembered, wrote about 546, and the Restoration came in 538.) "There is no room for a history like that of the suffering Servant between the prophet’s place and the Restoration." Now, this objection might be turned, even if it were true that the prophet identified the suffering Servant’s career with so immediate and so short a process as the political deliverance from Babylon. For, in that case, the prophet would not be leaving less room for the Servant, than, in chapter 9, Isaiah himself leaves for the birth, the growth to manhood, and the victories of the Prince-of-the-Four-Names, before that immediate relief from the Assyrian which he expects the Prince to effect. But does our prophet identify the suffering Servant’s career with the redemption from Babylon and the Return? It is plain that he does not-at least in those portraits of the Servant, which are most personal. Our prophet has really two prospects for Israel-one, the actual deliverance from Babylon; the other, a spiritual redemption and restoration. If, like his fellow prophets, he sometimes runs these two together, and talks of the latter in the terms of the former, he keeps them on the whole distinct, and assigns them to different agents. The burden of the first he lays on Cyrus, though he also connects it with the Servant, while the Servant is still to him an aspect of the nation (see Isaiah 49:8-9 ). It is temporary, and soon passes from his thoughts, Cyrus being dropped with it. But the other, the spiritual redemption, is confined to no limits of time; and it is with its process-indefinite in date and in length of period-that he associates the most personal portraits of the Servant (chapter 1 and Isaiah 52:13-15 through Isaiah 53:1-12 ). In these the Servant, now spoken of as an individual, has nothing to do with that temporary work of freeing the people from Babylon, which was over in a year or two, and which seems to be now behind the prophet’s standpoint. His is the enduring office of prophecy, sympathy, and expiation- an office in which there is

Listen, O isles, unto Me. Isaiah 49:1-6 A forecast of the universal religion D. Howell, B. D. In the previous chapters we find very glorious things spoken of the deliverance of the Jews from Babylon. But in this chapter we seem to commence a new departure, to rise to a higher strain, and to launch out into broader and grander predictions. A larger audience is invoked — "Listen, O isles, unto Me." A greater than the prophet is the speaker — "The Lord hath called me from the womb," &c. And the calling of the Gentiles to a share in the blessings of the greater redemption is clearly indicated. "I will also give thee for a light to the Gentiles, that thou mayest be My salvation unto the end of the earth." ( D. Howell, B. D. ) The ideal servant of Jehovah Prof. S. R. Driver, D. D. Here, not only does the language describe apparently the acts of an individual person, but the servant is expressly distinguished from the historic nation; and part of the servant's office is to consist in the restoration of the historic nation, and (ver. 8) the re-allotment of its desolated land. At the same time, the servant is still in some sense "Israel"; for the term is directly applied to Him (ver. 3)... Israel, from this point of view, is delineated by [the prophet] as an ideal personality, and projected upon the future as a figure displaying the most genuine characteristics of the nation, and realising them in action with an intensity and clearness of aim which the historic Israel had never even remotely attained. It is a great ideal creation which the .prophet constructs, a transfigured reflection of the historic people, a figure conscious of the colossal task allotted to it, but impeded by no moral slackness, or other deficient y, from undertaking it. And so vividly is this wonderful creation a figure present to his imagination, that it exhibits all the concrete traits of an individual person. ( Prof. S. R. Driver, D. D. ) The servant of Jehovah F. Delitzsch, D. D. is the kernel of the kernel of Israel, Israel's inmost centre, Israel's highest head. ( F. Delitzsch, D. D. ) The speaker F. B. Meyer, B. A. Who is this that speaks in the Hebrew tongue, and presumes to address the world as his audience? We had thought the Jew-speech too exclusive, too conservative, too intolerant of strangers, to care to make itself heard beyond the limits of Judaism. Whence this sudden interest in the great family of man? All! these are the words of the Messiah, the ideal Jew; speaking in the name of the elect race, and representing its genius, not as warped by human prejudice, but as God intended it to be. "He said unto me, Thou art My servant; Israel, in whom I will be glorified." There can be no doubt that this is the true way of considering these noble words. They were expressly referred to Jesus Christ by His greatest apostle on one of the most memorable occasions in his career ( Acts 13:47 ). But, it may be asked, how can words, so evidently addressed to Israel, be appropriated, with equal truth, to Jesus Christ? It is sufficient to say that He was the epitome and personification of all that was-noblest and divinest in Judaism. When, in spite of all that they had suffered in their exile, they for a second time failed to realise or fulfil their great mission to the world; when under the reign of Pharisee and Scribe they settled down into a nation of legalists, casuists, and hair-splitting ritualists — He assumed the responsibilities which they had evaded, and fulfilled them by the Gospel He spoke and the Church He formed. In the mission of Jesus, the heart of Judaism unfolded itself. What He was and did, the whole nation ought to have been and done. As the white flower on the stalk, He revealed the essential nature of the root. ( F. B. Meyer, B. A. ) A polished shaft F. B. Meyer, B. A. We are justified in referring this paragraph to the Lord Jesus, as the ideal Servant of God. And we may get some useful teaching as to the conditions of the loftiest and best service which, following His steps, we may render to His Father and our Father. I. THE QUALIFICATIONS OF THE IDEAL SERVANT. 1. A holy motherhood. "The Lord hath called me from the womb." The greatest and best of men have confessed their indebtedness to their mothers; and not a few have, without doubt, enshrined in their character, and wrought out in their life, inspirations which had thrilled their mothers' natures from early girlhood. It is from their mothers that men get their souls. To make a man, God begins with his mother. Few of us realise the immense importance attaching to the education of girls. 2. Incisive speech. "He hath made My mouth like a sharp sword." Speech is the most God-like faculty in man. Christ did not scruple to be called the word or speech of God. This regal faculty is God's chosen organ for announcing and establishing His kingdom over the earth. Our mouth must be surrendered to God, that He may implant there the sharp two-edged sword that proceeds from His own lips ( Revelation 1:16 ). 3. Seclusion. "In the shadow." We must all go there sometimes. The photograph of God's face can only be fixed in the dark chamber. 4. Freed from rust. "A polished shaft." Weapons of war soon deteriorate. Rust can best be removed by sand-paper or the file. Similarly we must be kept bright and clean. For this purpose God uses the fret of daily life, the chafe of small annoyances, the wear and tear of irritating tempers and vexing circumstances. II. APPARENT FAILURE (ver. 4). This heart-break seems inevitable to God's most gifted and useful servants. It is in part the result of nervous overstrain, e.g. Elijah ( 1 Kings 19 .). But in part it results from the expanding compassion of the soul. There are three 'sources of consolation. 1. That failure will not forfeit the bright smile of the Master's welcome nor the reward of His judgment-seat. He judges righteously; and rewards, not according to results, but to faithfulness. 2. The soul leans more heavily upon God. "My God is become My strength" (ver. 5). 3. We turn to prayer. How sweetly God refers to this, saying, "In an acceptable time have I answered thee, and in a day of salvation have I helped thee" (ver. 8). Thus God deals with us all. He is compelled to take us to the back side of the desert, where we sit face to face with the wreck of our fairest hopes. There He teaches us, as He only can, weaning us from creature-confidence, and taking pride from our hearts. III. ULTIMATE SUCCESS. When Jesus died, failure seemed written across His lifework. But that very Cross, which man deemed His supreme disgrace and dethronement, has become the stepping-stone of universal dominion. Thus it may be with some. They are passing through times of barrenness, and disappointment, and suffering. But let them remember that the Lord is faithful (ver. 7). He will not suffer one word to fail, one seed to be lost, one effort to prove abortive, one life to be wasted. ( F. B. Meyer, B. A. ) Service; call and qualifications D. Howell, B. D. I. THE CALL TO THE SERVICE APPOINTED US OF GOD. "The Lord hath called me from the womb." 1. To every human life that enters the world there is a special call, and a distinct sphere of duty. Jeremiah was called from his birth ( Jeremiah 1:5 ), and so was St. Paul ( Galatians 1:15 ). These are types, not exceptions. Their call teaches us that every human life is a real and distinct entity, a thing complete in itself, as much so to the eye of God as the grandest object in any sphere of created life. Behind all secondary causes there is a design and a purpose to each separate existence, which gives it a dignity, and makes it a necessity in the government of God. This truth is not one easy to realise. An individual is so insignificant a thing among the millions inhabiting the surface of this globe, while the globe itself is only as a grain of sand on the seashore beside countless other worlds, that it is with no mock modesty we ask, "What is man, that Thou art mindful of him? or the son of man, that Thou so regardest him?" This is true, but it is none the less true that each individual life has a meaning and a mission in the plan and purpose of God; and to realise this is no unimportant element in fitness for service. Two opposite errors there are which have gone far to ruin countless human lives. One is the overestimating and the other the underestimating our importance as individuals. 2. The question naturally arises, how is the Divine call to be discerned? The natural predilections of a man may, to some extent, be taken as pointing the direction in which his sphere of action lies. There are, besides, his aptitudes, his special endowments. There is, also, the concurrent direction of circumstances. Nor should a light stress be laid on the opinions of those whose experience of life, and unbiassed judgment, qualify them to give sound advice. Nor again, should the conscious promptings of some power within us, compelling us to face, perhaps, an unwelcome prospect, be ignored. But at no crisis in life is humble, submissive, patient, trustful waiting upon God of greater importance than when we are responding, definitely and finally, to the call of circumstances, of inclinations, and of qualifications in the choice of life's sphere of duty. "Trust in the Lord with all thine heart, and lean not to thine own understanding. In all thy ways acknowledge Him, and He shall direct thy paths." And when the call comes, it is at our peril that we hesitate to obey it. II. THE QUALIFICATIONS FOR IT (ver. 2). This was emphatically true of our Lord Jesus Christ. When, in the fulness of time, He was revealed to the world, His own words were, "I came not to bring peace, but a sword." Moreover, in the apocalyptic vision, the description given of His ascended and enthroned Majesty is that of one "out of whose mouth there went a sharp two-edged sword." The same figure is also applied to the third person of the Holy Trinity, of whom it is said, that the "sword of the Spirit is the Word of God" — and never should it be forgotten, that Bible truth, in mind, and heart, and life, and at ready command for use, is pre-eminently the instrument of power for effective service. Now the sword is the symbol of authority, as well as of war, and is intended to vindicate the true as well as to slay the false. For this we need, not only a sword, but a sharp sword. There are great and vital interests to be vindicated, the interests of truth, and of humanity. We also need a sword, and a sharp sword, to cut down errors and abuses. But for effective service we need not only to be as sharp swords, but also as "polished shafts." A polished shaft is a symbol of cultivated gifts, of trained endowments, and of aggressive power at its best. The call and the gifts come from God; while the response to that call, and the due cultivation and employment of the gifts depend upon man, and if he neglects to do his part, what can his life be but a disastrous failure? Definiteness of purpose is an essential condition of success in earthly affairs. Moreover, in all true service there must be the element of sacrifice — not merely the sacrifice of time, thought, pleasure, profit, preference, but, above all, of self. One more element in fitness for service must I mention, viz., that moral chivalry which goes by the name of disinterestedness. ( D. Howell, B. D. ) And He hath made my mouth like a sharp sword. Isaiah 49:2 A sharp sword W. Hay Aitken, M. A. 1. God does not undo, in His relationship to us as Re-creator, the work which He has already performed as Creator. He does not strip us of our natural faculties, and endow us with others altogether distinct from these. Our natural faculties are in themselves neither good nor bad, but in every case are capable of development, either in the direction of good or of evil. When first the grace of God finds us, the powers of evil have more or less infected our nature, and most of our faculties (if not all of them) have exhibited a downward inclination; our members have become "instruments of unrighteousness," the weapons which Satan has used to do his own fell work. It is upon these dishonoured faculties that God lays His hand when He enters and takes possession of the new-created soul. What He demands on our part is, that these members should be surrendered to Him, as they formerly were to the powers of darkness. 2. The prophet here speaks of one important faculty which exercises an influence for good or evil second to none that affects society — the tongue. The faculty of speech is one of the noblest endowments of humanity, distinguishing us, as it does, from all the lower animals, rendering social life possible, and binding humanity into one. How much of evil originates with the tongue! And yet what a mighty engine for good language may be! Surely God has put no small honour on human speech when He permits His own Son to be described as "the Word" of God. 3. How many of us have endeavoured to use our tongues in the service of God, and yet our efforts have been singularly weak and unsuccessful. Let us not be discouraged, but listen to this word of power: "I have made thy mouth a sharp sword" — sharp no longer for sarcasm and cutting scorn. The withering scoff, the poisoned slander, the bitter reproach, are no longer to proceed, like a sharp two-edged sword, from those consecrated lips of thine; but, if thou wouldst but believe it, a new power has been communicated, in virtue of which that very member, which was of old so keen-edged a weapon in the hands of the destroyer, is now to be equally sharp and pointed in the grasp of its Divine Master. But have we yet begun to be discontented with our want of sharpness? Are we ready to be used by God as a sharp sword? Have we counted the cost? Are we prepared for the consequences? If we are, our weakness matters not. God can use us. "Fear not, thou worm Jacob; I will make thee a sharp threshing instrument, having teeth, and thou shalt break in pieces the mountains." How many of our well-meant efforts fail for want of teeth! 4. What is required in order to render us efficient instruments in the hands of God?(1) Definiteness of purpose. The man whose mouth is a sharp sword will speak, not for speaking's sake, nor to ease his conscience, but to reach the heart.(2) Incisiveness of language. Our words need not be ungentle nor severe, and yet they may be pointed.(3) Earnestness.(4) One other characteristic will be embodied in the word "now." The man who speaks for God will ever remember that "the King's business requires haste." "The Holy Ghost saith, To-day"; and he who speaks in the Spirit will speak as the Spirit. ( W. Hay Aitken, M. A. ) A sharp sword in God's hand W. Hay Aiken, M. A. Two young men were educated together in an American university. The one was possessed of very considerable talents, and subsequently became the popular minister of a large and fashionable congregation; the other was a man of humble abilities, but possessed by an ardent desire to win souls, and therefore ready to adapt his means to the attainment of this end. Years rolled on, and the popular preacher had occasion to pay a visit to the parish of his old acquaintance. After witnessing all that was going forward in connection with his friend's congregation, he could no longer repress his astonishment. "I cannot understand how it is," he said, "that everything in your district and congregation seems to flourish. Your church seems full of really converted souls. The number of your communicants is astonishing, and the amount of work that seems to be going on all round fills me with amazement. How can it be that I, preaching the same truth, yet see scarcely any definite result of my labours? I can scarcely point to any who have been turned from darkness to light as the result of my ministry." After much conversation, his friend requested him to try an experiment. "Will you," he said, "take one of my sermons (which in style and composition are by no means to be compared to your own), and deliver it to your own flock? Make it a matter of prayer beforehand that God will make use of it," not only for their good, but as a lesson to you in your own ministry, if it is intended to be so. Then watch the results. He agreed to do so, and on returning to his flock, delivered with much feeling one of his friend's fervid discourses. The effect was evident, and to him astonishing. It was clear that many in the congregation were deeply stirred by what they had been listening to. At the conclusion of the service he was sent for by a lady, whom he found remaining behind in the church, in a state of considerable agitation. "If," she exclaimed, "my dear sir, what I have heard from you to-day is true, then I am all wrong!" "My dear madam," he replied, with great consternation, "what is the matter? I hope I have said nothing that has hurt your feelings!" ( W. Hay Aiken, M. A. ) The Word of God as a sword W. Day, M. A. 1. Because it pierceth the very heart ( Acts 2:37 ; Acts 7:54 ). 2. Because it separateth between virtue and vice, by teaching what is good and what is evil. 3. Because it cutteth off sin, by the threats which are therein contained against sinners, and by the promises which are thereby made to those who forsake sin. 4. Because it cuts off error and heresy by teaching the truth. ( W. Day, M. A. ) In the shadow of His hand hath He hid Me. Seclusions W. A. Gray. These words refer in the first place to Him who is the central figure of all prophecy, the coming Messiah. Perhaps they point to His pre-existent state, and denote the concealment of the Eternal Word before it was made flesh. Or the words may contain an allusion to certain aspects and experiences of Christ's earthly history, and notably the first thirty years of it. What holds good with regard to the Master, holds good also with regard to the servants. As He was in this world, so are they. It is not so much the expression of a general and abiding relationship we have here, as of a special and occasional experience. Every believer lies locked in the closed hand of God, nor shall any pluck him out of it. But it is not of a hiding such as this that the text speaks. It is rather of what is temporary and repeated. What, then, are some of the ideas involved in the special figure of the text? I. We have God's love brought before us as an influence to PRESERVE AND PROTECT. And it preserves us in a special way, it protects us through a special process — by withdrawal. That, of course, is not always God's plan. He has other ways of arranging in providence for the safety of His people, than by removing them from the sphere of their danger. When opposition threatens or temptation assails, He may keep men face to face with the foes that encompass, and seek to educate and to strengthen them by the process. At such times as these they are called to comport themselves as good soldiers of Christ. But at other times it is not incitement that the Christian needs, nor the strength that enables him to do and to dare. It is shelter, screening, quiet, and removal. And when such seasons are needed, they are given. And what a hand it is to retreat to! Think of all that the Scripture reveals to us of its power. II. The text leads us to think of God's care as a PREPARING influence. It trains, as well as protects. He quenches not the smoking flax; on the contrary, He fosters and fans it. And for this end He covers it with the shadow of His arched hand, till it brightens from a smouldering spark to a clear and steady flame. Sometimes these seasons of concealment take place at the beginning of a man's life-work. Take Paul, the newly-converted. When the due time came, and study and seclusion, meditation and silence, had accomplished their work, the hand was unclosed, the shadow was withdrawn. God drew the shaft He had polished from its quiver, and Paul came forth from his retreat, ready to do and to speak, to suffer and to dare for the cause of Christ. And what happens at the outset of a believer's life, happens often in its course; and many an active Christian life has been cleft in twain by the silence and the pause it imposes. There is a special illustration in the history of Luther . The man had attained the very climax of his immense activities. The nations had wakened from the sleep of ages at the thunder of his lips. Hither and thither he had been moving; here attacking, there defending, yonder restraining. And now every nerve was strung to tenseness by the strain, every faculty wrought to fever in the whirl. And what does God do with him? He suddenly bears him off out of view, takes him from pulpit and from councils, hushes and encloses him in the Wartburg, and leaves him there in imprisonment and isolation for a time. Had God no purpose in view, in thus plunging His servant into the darkness awhile — apart from the work that he loved so well? Assuredly He had. The Church of Christ was all the better of this temporary withdrawal of its one outstanding defender. It was reminded thereby that the cause was God's and not man's. And it was taught that the cause could go on, though the man who was its agent was removed. Luther himself was all the better of the discipline too. And when Luther emerged from the shadow, in God's good time, to achieve and withstand, to struggle and to conquer, once more, he did so as a stronger, because a wiser and a calmer man. And a year's or a month's time spent in quiet waiting in the shadow of His hand, may do more to ripen the soul for its future existence with Himself than half-a-century of busy labour amidst the outward activities of life. The believer passes from the sphere of active work to the sphere of quiet waiting, that the discipline of service may be supplemented by the discipline of submission, and the God of peace be enabled through the training to sanctify him wholly. The shadow where the life disappears is only the shadow of the hand. And when the hand is unclosed on the other side death, the light it has covered will be found to be all the more steady and brilliant for the discipline, and shall shine in God's holy place, as the stars in the firmament, for ever and for ever. III. Pass from the protecting and preparing influences of God's hand, to its CHASTENING. For you have the idea here not only of isolation, but of pressure; pressure and pain. It does not always lie gently round about us, this hand of God. There are times when it contracts more tightly, darkens more deeply, impinges more closely. And it does so in many ways — does so even when we are least ready to realise the source whence the pressure arises. If ever a Christian is tempted to think his trials come from another source than the wise and tender Fatherhood of God, it is when they shape themselves in the words and deeds of sinful men. Yet the shadow which they cast on the life is only the shadow of the hand, and the pain the experience gives us only its contracting pressure. And of other trials than these, it is still the same. There are complications of adversity at times so persistent and perplexing that they almost seem to argue the operation of some malignant fate. You are in dark places, But it is only the shadow of the hand. Lie quiet, and bear it as well as you can. And He who at present contracts His hand will in due time open it, and set you in a large room once more. IV. The text speaks of the INDIVIDUALISING influence of God's care. While I rest in the shadow of the hand, God of course has the whole of me; but there is another side to the relationship: I have the whole of God. V. The text reminds us of the hand of God in its REMOVING influences. When lover and friend are put far away from us, and our acquaintance are hid in darkness, they are only removed by the same loving hand, and covered awhile in its shadow, but blessed and safe where they rest, awaiting the adoption, to wit, the redemption of the body. And what of the body itself? ( W. A. Gray. ) A polished shaft. A polished shaft W. Hay Aitken, M. A. I. The prophet speaks of the servant of the Lord under the figure of A POLISHED SHAFT. There are not wanting some who, in their eagerness to deliver their souls, and to be faithful to their responsibilities, outstep the limits of Christian courtesy. They have their own blunt way of working for God, and they are disposed to flatter themselves that it is the best way, because it is most in accordance with their own natural dispositions; but the Lord seeks polished shafts for His quiver. No sword was ever so sharpened as were the words of Jesus; and yet how gentle He was, how considerate! But, you say, we have all our natural peculiarities, and we must continue to be what nature has made us. Not so, my dear brother. Thou art to be perfected by grace, not by nature. Cut a rough stick from a hedge: if it be tolerably straight, and a spike be stuck in the end of it, it may serve, on an emergency, in the place of an arrow at a short range. But every little notch, every distinguishing peculiarity, of that rough stick is an impediment to its flight. We need not fear for the skill of the Great Archer who keeps His saints in His quiver; but we must remember that when we assert our natural peculiarities of disposition, instead of surrendering ourselves to Him to be polished according to His will, the fault is ours, not His, if we miss the mark. We have no right to be content with doing the Lord's work in a "rough and ready," bungling, clumsy fashion, effecting perhaps a little good and a great deal of harm. "He that wins souls is wise"; he that seeks merely to relieve his own conscience can afford to do things in a blundering way. What does it matter to him, so long as it is done? But surely if the work is to produce its proper effect, we need much tact, much delicacy of feeling, much tenderness of sympathy; we need to learn when to hold our tongues, and when to speak. It is quite true that God may bless our very blunders when He sees they are committed with true sincerity of purpose, and arise rather from ignorance and bad taste than from wilful carelessness; but that does not warrant us in continuing to blunder, still less in regarding our blunders as almost meritorious, and reflecting self-complacently that it is "our way of working." We shrink from the polishing process; but He who desires to see us so polished that we shall reflect His own glory, not exhibit our own peculiarities, will take care that the means for our polishing are forthcoming. It is by friction that the arrow is polished, and it is by friction that our idiosyncrasies are to be worn away. This friction is provided in different ways. Perhaps it will be supplied by failures and disappointments, until, like Gideon of old, we are ready to say, "If the Lord be with us, why is it thus with us?" Perhaps it will be supplied by the violent and bitter antagonism which our inconsiderate roughness and unwisdom has stirred in the hearts of those whom we seek to benefit. Sometimes it is provided in our common intercourse with others, not unfrequently in our intercourse with fellow-Christians. Possibly He may subject us to the severest discipline of trial before the work of polishing is complete; but polished in one way or another the shafts must be which He is to use for His own glory. II. THE SHAFT IS POLISHED ONLY TO BE HIDDEN. It might seem that when once the process of polishing had been completed, the arrow would be a proper object for display, and here is a peril which even polished shafts are exposed to. There is so much of the beauty of the Lord impressed upon some of His servants, that men cannot withhold their admiration. Christians are lavish of their love, and there are hidden perils concealed under this favourable esteem. Sharpened and polished, how apt are we to display ourselves, even as the Assyrian axe of old "boasted against him who hewed there with." "But," says the great apostle (himself a polished and sharpened arrow), "we preach not ourselves, but Christ Jesus the Lord." And so it is that the polished shaft has to be hidden. Your attention is not directed to the arrow while it is waiting to be used; it is concealed within the quiver. The eye is not caught by it when it is in the hand; it is hidden under the shadow of the hand. Another moment, it rests on the bow; another moment, and it speeds to the mark. Neither in the quiver, nor in the hand, nor on the bow, nor in its flight, is the arrow conspicuous. The more swiftly it flies, the more invisible it is. Thus the archer wins all the applause, and the arrow is nothing; yet it is by the arrow that he has done his work. And while man is not attracted to the arrow, the great Archer Himself is. It is upon it that He bends His eye. It is to it that He gives the credit of the victory: "Thou art My servant, O Israel, in whom I will be glorified." Yes, there is a special joy in His heart when He can truly say of us, "Thou art My servant." How near we are to His sacred Person when we are thus hidden in God's hand, concealed in His quiver! And how much truer and deeper the joy of such service than the momentary excitement of human applause! And then the thought that it is possible for God to be glorified in us as the archer is glorified in the arrow, that the intelligences of heaven shall gaze down and admire the work that God hath wrought by instruments once so unpromising, and shall praise Him for it; that men on earth shall be constrained to admit that this is the finger of God, and to take knowledge of us that we have been with Jesus; that the devils in hell shall recognise in our lives the presence of Omnipotence, and tremble as they see the mighty Archer draw us from the hiding-place within the quiver! "Hidden in God's hand!" Hidden from the grasp of Satan. He fain would snatch us out of God's keeping; but his hostile hand can never touch those who are concealed in God's quiver. Hidden from the desecrating touch of the world to which we no longer belong. Hidden above all from ourselves — our morbid self-consciousness, our inflated self-esteem, our gloomy self-depression. ( W. Hay Aitken, M. A. ) The pride that apes humility W. Hay Aiken, M. A. I remember once overhearing the remark from the lips of one whom long experience and keen observation had taught more of the subtlety of the human heart than most men ever discern: "Ah, my dear brother, the truth is that we are all full of self; only some of us have the good taste not to show it, and some have not." The words may appear almost cynical, but a little reflection will show us how true they are. ( W. Hay Aiken, M. A. ) A polished arrow Mark Guy Pearse says that the crest for the Lord's worker is "an arrow" polished and feathered, content to be in the quiver until the Master uses it; lying on the string for His unerring fingers to send it forth, then going strong, swift, sure, smiting through the heart of the King's enemies, and with this for the motto, "I fly where I am sent." And said unto me, Thou art My servant. Isaiah 49:3, 4 The service of man the manifestation of God's highest glory Z. Mather. How numerous are God's servants! All things in heaven and upon earth, all worlds, all elements, and all creatures are His servants, which obey His word, and declare His greatness and glory. But of all God's servants in this world man ranks highest, and through his service God is glorified in a sense that He could not be glorified through the service of any other creature. Israel was God's servant in a pre-eminent sense, whether the word be taken to mean the nation as God's chosen people or an individual as God's messenger to do His will. But the ideal of God's servant in this book was realised only in the Lord Jesus Christ. Man appears greatest when he serves, and there is no way to true greatness but through service. And God appears greatest when He condescends to serve. The Son of God looks more Divine on the Cross of His humiliation than on the throne of His glory, for on the Cross that which was deepest in His nature became visible. And it may be said that in every good man God becomes incarnate, and takes upon Himself the form of a servant, and by so doing bestows upon him the highest greatness. God says to every one of His faithful children, "Thou art My servant, in whom I will be glorified." The way to glorify God is by serving man. I. WHAT IS MEAT BY GOD'S GLORY? With glory we associate the ideas of purity, beauty, and sublimity; and God's glory is the energetic expression of His holiness in all His works, in myriad different forms and ways. II. THE SERVICE OF MAN AS THE MANIFESTATION OF GOD'S HIGHEST GLORY. Man has been created for the revelat

49:1-6 The great Author of redemption shows the authority for his work. The sword of his word slays the lusts of his people, and all at enmity with them. His sharp arrows wound the conscience; but all these wounds will be healed, when the sinner prays to him for mercy. But even the Redeemer, who spake as never man spake in his personal ministry, often seemed to labour in vain. And if Jacob will not be brought back to God, and Israel will not be gathered, still Christ will be glorious. This promise is in part fulfilled in the calling of the Gentiles. Men perish in darkness. But Christ enlightens men, and so makes them holy and happy. 49:7-12 The Father is the Lord, the Redeemer, and Holy One of Israel, as sending the Son to be the Redeemer. Man, whom he came to save, put contempt upon him. To this he submitted for our salvation. He is a pledge for all the blessings of the covenant; in him God was reconciling the world to himself. Pardoning mercy is a release from the curse of the law; renewing grace is a release from the dominion of sin: both are from Christ. He saith to those in darkness, Show yourselves. Not only see, but be seen, to the glory of God, and your own comforts. Though there are difficulties in the way to heaven, yet the grace of God will carry us over them, and make even the mountains a way. This denotes the free invitations and the encouraging promises of the gospel, and the outpouring of the Spirit. 49:13-17 Let there be universal joy, for God will have mercy upon the afflicted, because of his compassion; upon his afflicted, because of his covenant. We have no more reason to question his promise and grace, than we have to question his providence and justice. Be assured that God has a tender affection for his church and people; he would not have them to be discouraged. Some mothers do neglect their children; but God's compassions to his people, infinitely exceed those of the tenderest parents toward their children. His setting them as a mark on his hand, or a seal upon his arm, denotes his being ever mindful of them. As far as we have scriptural evidence that we belong to his ransomed flock, we may be sure that he will never forsake us. Let us then give diligence to make our calling and election sure, and rejoice in the hope and glory of God. 49:18-23 Zion is addressed as an afflicted widow, bereaved of her children. Numbers flock to her, and she is assured that they come to be a comfort to her. There are times when the church is desolate and few in number; yet its desolations shall not last for ever, and God will repair them. God can raise up friends for returning Israelites, even among Gentiles. They shall bring their children, and make them thy children. Let all deal tenderly and carefully with young converts and beginners in religion. Princes shall protect the church. It shall appear that God is the sovereign Lord of all. And those who in the exercise of faith, hope, and patience, wait on God for the fulfilment of his promises, shall never be confounded. 49:24-26 We were lawful captives to the justice of God, yet delivered by a price of unspeakable value. Here is an express promise: Even the prey of the terrible shall be delivered. We may here view Satan deprived of his prey, bound and cast into the pit; and all the powers that have combined to enslave, persecute, or corrupt the church, are destroyed; that all the earth may know that our Saviour and Redeemer is Jehovah, the mighty One of Jacob. And every effort we make to rescue our fellow-sinners from the bondage of Satan, is, in some degree, helping forward that great change.