Introduction to the Old Testament

by John Edgar McFadyen

The literary style of these chapters also differs widely from that of Isaiah. No doubt there are points of contact, notably in the fondness for the phrase, "the holy One of Israel"—a favourite phrase of Isaiah's and rare elsewhere. The influence of Isaiah is unmistakable, but the differences are no less striking. Isaiah mounts up on wings as an eagle: the later prophet neither mounts nor runs, he walks, xl. 31. He has not the older prophet's majesty; he has a quiet dignity, and his tone is more tender. Nor has he Isaiah's exuberance and fertility of resource: the same thoughts are repeated, though with pleasing and ingenious variations, over and over again. All his characteristic thoughts already appear in the first two chapters: the certainty and joy of Israel's redemption, the omnipotence of Jehovah and the absurdity of idolatry, the call of Cyrus to execute Jehovah's purpose, the ultimate design of that purpose as the bringing of the whole world, through redeemed Israel, to a knowledge of the true God.

The theological ideas of the prophecy are different from those of Isaiah. Unique emphasis is laid on the creative power of Jehovah, and this thought is applied to the case of forlorn Israel with overwhelming effect; for it is none other than the eternal and omnipotent God that is about to reveal Himself as Israel's redeemer, in fulfilment of ancient words of prophecy, xliv. 7, 8. This very attitude to prophecy marks the book as late; it would not be possible in a pre-exilic prophet. But the most original conception of the book is one which finds no parallel whatever in Isaiah, viz. the suffering servant of Jehovah. This servant is the exclusive theme of the four songs, xlii. 1-4, xlix. 1-6, l. 4-9, lii. l3-liii. 12; but more or less he is involved in the whole prophecy. The function of the servant is to give light to the Gentiles—in other words, to bring the world to a knowledge of Jehovah (cf. xlii. 1, xlv. 14).

Who is the servant? The difficulty in answering this question is twofold: (i.) while the servant is often undoubtedly a collective term for the people of Israel, xli. 8, xliv. 1, 2, the descriptions of him, especially in the songs alluded to, are occasionally so intimately personal as to seem to compel an individual interpretation (cf. liii.). But in this connection we have to remember the ease with which the Oriental could personify, and apply even the most personal detail to a collective body. "Grey hairs are upon him," says Hosea, vii. 9, not of a man but of the nation; and Isaiah himself, i. 6, described the body politic as sick from the crown of the head to the sole of the foot (cf. Ezek. xvi., xxiii). Clearly, therefore, individual allusions do not necessarily compel an individual interpretation; and there is no reason in the nature of the case, and still less in the context, to assume a reference to any specific individual. The songs are an integral part of the prophecy: the function of the servant is the same, and the servant must also be the same in both. Indeed one passage in the second song, xlix. 3, expressly identifies the servant with Israel; and in liii., an intensely personal chapter, where the servant, after death, is to rise again and take his place victoriously in the world, the collective interpretation of the servant as Israel, emerging triumphantly from the doom of exile, is natural, if not necessary.

But (ii.) admitting that the servant is everywhere Israel, a new difficulty emerges. The terms in which he is described are often apparently contradictory. At one time he is blind and deaf, xlii. 18, 19; at another he is Jehovah's witness and minister to the blind and deaf, i.e. to the heathen world, xliii. 8-10, xlii. 7. This contrast, which runs through the prophecy, is simply to be explained as a blending of the real and the ideal. The people contemplated are in both cases the same; but, at one time, the prophet contemplates them as they are, unreceptive and irresponsive to their high destiny; at another, he regards them in the light of that destiny—called, through their experience of suffering and redemption, to bring the world to a saving knowledge of the true and only God.

Chapters xl.-xlix. fall somewhere about 540 B.C.-between the decisive victories of Cyrus over the Lydians in 546 (cf. xli. 1-5) and the capture of Babylon in 538. The prophecy opens with a word of consolation. The exile of Judah is all but over, her redemption is very nigh; for the eternal purpose of Jehovah must be fulfilled, xl. 1-11, He is a God whose power and wisdom are beyond all imagining, and He will be the strength of those who put their trust in Him (xl. 12-3l).[1] For He has raised up a great warrior from the north-east (cf. xli. 2, 25), i.e. Cyrus, through whom Israel's happy return to her own land is assured (xli. 1-20). Israel's God is the true God; for He alone foretold this day, as no heathen god could ever have done, xli. 21-29. The mission of His servant Israel is to spread the knowledge of His name throughout the world, and that mission must be fulfilled, xlii. 1-9. Let the world rejoice, then, at the glorious redemption Jehovah has wrought for His people, xlii. 10-17; for their sorrow, xlii. 18-25, and their redemption alike, xliii. 1-7, spring from a deep purpose of love. Israel is now fitted to be Jehovah's witness before the world, for her impending deliverance from Babylon is more marvellous than her ancient deliverance from Egypt, xliii. 8-21. Her grievous sins are freely forgiven, xliii. 22-28, and soon she shall enter upon a new and happy life, xliv. 1-5, for her God, the eternal and the only God,[2] forgives and redeems, xliv. 6-23. [Footnote 1: Between xl. 19 and 20 probably xli. 6, 7 should be inserted.] [Footnote: Ch. xliv. 9-20, though graphic, is diffuse, and interrupts the context: it is probably a later addition.]

The deliverance of Israel is to be effected through Cyrus, who is honoured with the high titles, "Shepherd and Messiah of Jehovah," xlv. 1, and assured by him of a triumphant career, for Israel and the true religion's sake, xliv. 24-xlv. 8. Those who are surprised at Jehovah's call of the foreign Cyrus are sternly reminded that Jehovah is sovereign and can call whom He will, xlv. 9-13, and the ultimate object of His call is that through the redemption of Israel, which he is commissioned to effect, all men shall be saved, and the worship of Jehovah established throughout the whole world, xlv. 14-25. In xlvi. the impotence of the Babylonian gods to save themselves when the city is taken by Cyrus is contrasted with the incomparable power of Jehovah as shown in history, and in His foreknowledge of the future, and made the basis of a warning to Israel to cast away despondency. Then follows a song of triumph over Babylon, the proud and luxurious, whose doom all her magic and astrology cannot avert (xlvii.). Ch. xlviii. strikes in places a different note from that of the previous chapters. They are a message of comfort; and, where the people are censured, it is for lack of faith and responsiveness. In this chapter, on the other hand, the tone is in places stern, almost harsh, and the people are even charged with idolatry. Probably an original prophecy of Deutero-Isaiah has been worked over by a post-exilic hand. This chapter is in the nature of a summary. It emphasizes Jehovah's fore-knowledge as witnessed by the ancient prophecies and their fulfilment in the coming deeds of Cyrus; and the section fittingly closes with a ringing appeal to Israel to go forth out of Babylon.[1] [Footnote 1: Ch. xlviii. 22 is probably borrowed from lvii. 21, where it is in place, to divide xl.-lxvi. into three equal parts.]

Chapters xlix.-lv. presuppose the same general situation as xl.-xlviii.; but whereas the earlier chapters deal incidentally with the victories of Cyrus and the folly of idolatry, xlix.-lv. concentrate attention severely upon Israel herself, which is often addressed as Zion. The group begins with the second of the "servant" songs, xlix. 1-6, its theme being Israel's divine call, through suffering and redemption, to bring the whole world to the true religion. In earnest and beautiful language Israel is assured of restoration and a happy return to her own land, of the rebuilding of her ruins, and the increase of her population; and no power can undo this marvellous deliverance, for Jehovah, despite His people's slender faith, is omnipotent, xlix. 7-l. 3. In l. 4-9 the servant tells of the sufferings which his fidelity brought him, and his confidence in Jehovah's power to save and vindicate him.[1] The glorious salvation is near and sure; let Israel but trust in her omnipotent God and cast away all fear of man, li. 1-16. Bitter has been Jerusalem's sorrow, but now she may break forth into joy, for messengers are speeding with good tidings of her redemption, li. l7-lii. 12. The fourth and last song of the servant, lii. l3-liii. 12, celebrates the strange and unparalleled sufferings which he bore for the world's sake-his death, resurrection, and the consequent triumph and vindication of his cause. In fine contrast to the sufferings of the servant acquainted with grief is the joy that follows in ch. liv.—joy in the vision of the restored, populous and glorious city, or rather in the everlasting love of God by which that redemption is inspired.[2] Nothing remains but for the people to lay hold, in faith, of the salvation which is so nigh, and which is so high above all human expectation (lv.). [Footnote 1: Ch. 1. 10, 11 are apparently late.] [Footnote 2: From liv. 17 and on we hear of the "servants of Jehovah," not as in xl.-liii., of the servant.]

CHAPTERS LVI.-LXVI.

The problem of the origin and date of this section is one of the most obscure and intricate in the Old Testament. The general similarity of the tone to that of xl.-lv. is unmistakable. There is the same assurance of redemption, the same brilliant pictures of restoration. But, apart from the fact that, on the whole, the style of lvi.-lxvi. seems less original and powerful, the situation presupposed is distinctly different. In xl.-lv., Israel, though occasionally regarded as unworthy, is treated as an ideal whole, whereas in lvi.-lxvi. there are two opposed classes within Israel itself (cf. lvii. 3ff., 15ff.). One of these classes is guilty of superstitious and idolatrous rites, lvii. 3ff., lxv. 3, 4, lxvi. 17, whereas in xl.-lv. the Babylonians were the idolaters, xlvi. 1. Again, the kind of idolatry of which Israel is guilty is not Babylonian, but that indigenous to Palestine, and it is described in terms which sometimes sound like an echo of pre-exilic prophecy, lvii. 5, 7 (Hos. iv. 13)—so much so indeed that some have regarded these passages as pre-exilic.

The spiritual leaders of the people are false to their high trust, lvi. 10-12. This last passage implies a religious community more or less definitely organized—a situation which would suit post-exilic times, but hardly the exile; and this presumption is borne out by many other hints. The temple exists, lvi. 7, lx. 7, 13, but religion is at a low ebb. Fast days are kept in a mechanical spirit, and are marred by disgraceful conduct (lviii.). Judah suffers from raids, lxii. 8, Jerusalem is unhappy, lxv. 19, her walls are not yet built, lx, 10. The gloomy situation explains the passionate appeal of lxiii. 7-lxiv. to God to interpose—an appeal utterly unlike the serene assurance of xl.-lv.: it explains, too, why threat and promise here alternate regularly, while there the predominant note was one of consolation.