J. N. Darby · 302 ZECHARIAH AND JEREMIAH

Mr. N. says that the prophet "introduces to us an eminent and 'chosen servant of God,' whom he invests with all the evangelical virtues, and declares that he is to be a light to the Gentiles. In Isaiah 44 (ver. 1: also ver. 21), he is named as 'Jacob my servant' … Isaiah 49:1-12 is eminently Messianic to the Christian ear, except that in verse 3 the speaker distinctly declares himself to be (not Messiah, but) Israel … It is essential to understand the same 'elect servant' all along." (Ib.) The word "servant" does give the running key to all this part of Isaiah. In Isaiah 42 the servant is described as one in whom God's soul delighted, on whom He would put His Spirit, and He should shew forth judgment to the Gentiles. It is the well-known passage universally applied to Christ, in which Israel is not mentioned; but some one on whom the Spirit should be to shew judgment to the Gentiles. In general, in this part of the prophecy, Israel is called God's "servant," though in this description Christ is introduced. From Isaiah 42:19, Israel, "the people robbed and spoiled," is repeatedly referred to as Jehovah's servant in contrast with the worshippers of idols; thus in this verse (19), then all through Isaiah 43 (see ver. 10, Isa. 44:1), "Israel my servant." All here is controversy with idols. Cyrus is introduced by name. (Isa. 45:1.) Jacob is God's servant. (Ver. 4.) Babylon is judged. (Isa. 46, Isa. 47.) Rebellious as Israel is, the Lord hath redeemed His servant Jacob. (Isa. 48.) This closes that part of the prophecy, with the word repeated at the end of Isaiah 57, "There is no peace, saith the Lord, unto the wicked." Jew or Gentile (for in this part of the prophecy the Spirit opens out into larger spiritual views, without departing from God's actual government in Israel), he must come under God's moral judgment.