and רוץ are everywhere else kept distinct, and the former everywhere else means "to break," and not "to be broken." In the only passage, Eccl. xii. 6, brought forward in support of this irregularity, רוץ "to run," "to flee away," being in parallelism with נרחק "to be removed," is quite appropriate; just as in the second clause of that verse רוץ "to be crushed," is in parallelism with נשבר "to be broken."--איים are, in the _usus loquendi_ of Isaiah, not so much the real islands, as rather the islands in the sea of the world, the countries and kingdoms; compare remarks on Rev. vi. 14, and Ps. xcvii. 1 (second Edition). The _law_ for which the islands wait is not so much a ready-made code of laws, as the single decisions of the living Lawgiver, which the Gentiles, with anxious desire, shall receive as their rule in all circumstances, after they have spontaneously submitted to the dominion of the Servant of God, having been attracted by His loving dispensations. Several unphilologically translate: "for His _doctrine_," which does not even give a good sense, for it is not the doctrine which is waited for; its value is known only after it has been preached. The Servant of God appears here as the spiritual Ruler of the nations; and this He becomes by being, in the fullest sense, the Servant of God, so that His will is not different from the will of God, nor תורה from that of God, just as, in a lower territory, even Asaph speaks the bold word: "Hear, my people, my law." "The singer comes forth as one who has full authority, the 'Seer' and 'Prophet' utter _laws_ which leave no alternative between Salvation and destruction." Parallel is chap. ii. 3, 4, where the nations go up to Zion, in order there to seek laws for the regulation of their practical conduct, and according to which the Lord _judges_ among the nations, and the law goes forth [Pg 219] out of Zion, and the word of the Lord from Jerusalem. The difference is this only,--that, in that passage, the matter is traced back immediately to God, while here, the Servant of God is mentioned as the Mediator between Him and the Gentiles. But we must keep in mind that, for chap. ii. also, the parallel passages in chap. iv., ix., xi., furnish the supplement. We must, farther, compare also chap. li. 5: "My righteousness is near, my salvation goes forth, _mine arms shall judge the nations_, the isles shall wait for me, and on mine arm shall they hope." The _judging_ in that passage does not mean divine punitive judgments; but it is rather thereby intimated that all the nations shall recognise the Lord as their King, to whose government they willingly submit, and with whom they seek the decision of their disputes. Matthew purposely changes it into: "And in _His name_ shall the Gentiles trust." The desire for the commands of the Lord is an effect of the love of His _name_, _i.e._, of Him who is glorified by His deeds. For the name is the product of deeds,--here especially of those designated in ver. 2 and 3.