careful to premise that outsiders-strangers and eunuchs (excluded by the old Law)—may by 'righteousness' be subjects of the 'righteousness' which is to be revealed. [For the word righteousness, compare above, page 247]. i. The first stage of the movement is a Struggle with Sin and Error. Who is the speaker here?—(1) Not Jehovah: for the cries of encouragement that come to the speaker (pages 184, 185) are from Him.—(2) Is it the ‘Servant of Jehovah,' who has held such a leading position in Visions II and IV? It is noticeable that the term never occurs after Vision IV [of course the plural 'servants' occurs often, but in no special sense]. It may be open to theology to argue on independent grounds for the identity of the speaker of this section with the Servant, but the primary and literary interpretation does not give sufficient indication of this.*. (3) Is the speaker the same as in section v of this Vision, to whom I have given the title 'The Redeemer'? The words of section iii seem distinctly a turning point in the movement of the Vision, and they promise a Redeemer to Zion; moreover, the opening of section v reads like a person announcing himself: there seems then great difficulty in understanding such a personage to be present in this earlier stage. (4) It seems then that the Presence here struggling for the redemption of Zion is something left obscure and undefined; and I have therefore fallen back upon the 'Voice of Prophecy,' that appears speaking on behalf of God so often in dramatic prophecies. * In my Literary Study of the Bible I took this not uncommon view: further consideration has led me to think it insufficiently supported. Page 183. And thou wentest to the king with ointment. . . . thou wast wearied with the length of thy way, etc. Three things are denounced: open sin- then (in this passage) the seeking other refuge than Jehovah, in pursuit of which the people maintained hope amid weariness, whereas of Jehovah they despaired without a struggle *—thirdly (page 185) formalism. ii. At last an effect is produced: and the appeal is answered by Repentant Israel (a common speaker in the dialogues of Jeremiah and Hosea). iii. Following upon this repentance we have the interposition of Jehovah as a turning point to the Vision: the redemption is begun, and a Redeemer shall come to Zion. For the direct announcement of the movement here, compare above, page 247: there is a similar case at the centre of the Rhapsody of Joel (chapter ii. 18). iv. An elaborate lyric Song, celebrating Zion in its complete redemption. The successive stages of the song commence with couplets introducing a thought expanded in quatrains (or sextetts occasionally). (1) Dawn out of darkness. (2) Nations flocking to the light, bringing the exiles to their Zion. (3) Ships like doves flocking to their windows bring the wealth of the nations as tribute. (4) The City of the LORD. (5) There is a climax in the conception of a light that never sets. v. The last section introduces the presence of the Redeemer in Zion. Here again there seems insufficient evidence as to the personality, whether to be identified with the 'Servant of *The interpretation of this passage given in my Literary Study of the Bible (page 411) I think no longer tenable. Jehovah' in another stage of idealisation, or some independent presence. In the literary interpretation the name must be left undefined. The spirit of the Lord GOD is upon me. Compare above, page 248. It is not easy to see why this form of the Divine name appears here and again on the following page. It may be observed, however, that in both cases the two names LORD and GOD are used in close association: perhaps this is a reflection of the spirit of the whole Vision, which includes strangers with the original people of God in the redemption worked in Zion. Page 198. Prepare ye the way of the people. lift up an ensign for the peoples. The close of this Vision is the immediate expectation of the promised return of exiles and gathering in of the Nations. The watchmen are smoothing the road for the inhabitants of Zion to go forth and meet their guests, and setting up waymarks to guide the newcomers to their destination. Vision VII The main thought of Hebrew wisdom and prophecy is judgment: the vindication of good and fall of evil. This is here presented in two pictures: A Vision of Judgment on the Nations; a Dramatic Scene of Judgment in Zion. — It will be noticed that this and the preceding Vision are independent of one another: the situation at the close of VI is not the situation at the beginning of VII: each Vision is complete in itself. i. The use made of the 'Chorus of Watchmen' here is precisely that made of the Prophetic Watchman in IV. x. As Seir appears there for the border region nigh the prophetic watch - tower, so here Edom and Bozrah are similarly used. The ii. For the pendulum-like alternation between Judgment and Page 206. What manner of house will ye build unto me? Page 207. Confused cries, etc. There is clearly an inter- 254 |