their recent experience; and there is, besides, no word in that great chapter, in which the process culminates, but is in thorough accordance with it. So far, therefore, from its being an impossible or an unlikely thing for our prophet to have at last reached his conception of an individual, it is almost impossible to conceive of him executing so personal a portrait as ch. lii. 13-liii., without thinking of a definite historical personage, such as Hebrew prophecy had ever associated with the redemption of his people. 4. We have now exhausted the passages in Isa. xl.-lxvi. which deal with the Servant of the Lord. We have found that our prophet identifies him at first with the whole nation, and then with some indefinite portion of the nation--indefinite in quantity, but most marked in character; that this personification grows more and more difficult to distinguish from a person; and that in ch. lii. 13-liii. there are very strong reasons, both in the text itself and in the analogy of other prophecy, to suppose that the portrait of an individual is intended. To complete our study of this development of the substance of the Servant, it is necessary to notice that it runs almost stage for stage with a development of his office. Up to ch. xlix., that is to say, while he is still some aspect of the people, the Servant is a prophet. In ch. l., where he is no longer called Israel, and approaches more nearly to an individual, his prophecy passes into martyrdom. And in ch. liii., where at last we recognise him as intended for an actual personage, his martyrdom becomes an expiation for the sins of the people. Is there a natural connection between these two developments? We have seen that it was by a very common process that our prophet transferred the national calling from the mass of the nation to a select few of the people. Is it by any equally natural tendency that he shrinks from the many to the few, as he passes from prophecy to martyrdom, or from the few to the one, as he passes from martyrdom to expiation? It is a possibility for all God's people to be prophets: few are needed as martyrs. Is it by any moral law equally clear, that only one man should die for the people? These are questions worth thinking about. In Israel's history we have already found the following facts with which to answer them. The whole living generation of Israel felt themselves to be sinbearers: _Our fathers have sinned, and we bear their iniquities_. This conscience and penalty were more painfully felt by the righteous in Israel. But the keenest and heaviest sense of them was conspicuously that experienced by one man--the prophet Jeremiah.[159] And yet all these cases from the past of Israel's history do not furnish more than an approximation to the figure presented to us in ch. liii. Let us turn, therefore, to the future to see if we can find in it motive or fulfilment for this marvellous prophecy. FOOTNOTES: