Now in this universal human experience of the inevitableness and the virtue of vicarious suffering, Israel had been deeply baptized. The nation had been _served_ by suffering in all the ways we have just described. Beginning with the belief that all righteousness prospered, Israel had come to see the righteous afflicted in her midst; the best Israelites had set their minds to the problem, and learned to believe, at least, that such affliction was of God's will,--part of His Providence, and not an interruption to it. Israel, too, knew the moral solidarity of a people: that citizens share each other's sorrows, and that one generation rolls over its guilt upon the next. Frequently had the whole nation been spared for a pious remnant's sake; and in the Exile, while all the people were formally afflicted by God, it was but a portion of them whose conscience was quick to the meaning of the chastisement, and of them alone, in their submissive and intelligent sufferance of the Lord's wrath, could the opening gospel of the prophecy be spoken, that they _had accomplished their warfare, and had received of the Lord's hand double for all their sins_. But still more vivid than these collective substitutes for the people were the individuals, who, at different points in Israel's history, had stood forth and taken up as their own the nation's conscience and stooped to bear the nation's curse. Far away back, a Moses had offered himself for destruction, if for his sake God would spare his sinful and thoughtless countrymen. In a psalm of the Exile it is remembered that, _He said, that He would destroy them, Had not Moses His chosen stood before Him in the breach, To turn away His wrath, lest He should destroy._[226] And Jeremiah, not by a single heroic resolve, but by the slow agony and martyrdom of a long life, had taken Jerusalem's sin upon his own heart, had felt himself forsaken of God, and had voluntarily shared his city's doom, while his generation, unconscious of their guilt and blind to their fate, despised him and esteemed him not. And Ezekiel, who is Jeremiah's far-off reflection, who could only do in symbol what Jeremiah did in reality, was commanded to lie on his side for days, and so _bear the guilt_ of his people.[227] But in Israel's experience it was not only the human Servant who served the nation by suffering, for God Himself had come down to _carry_ His distressed and accursed people, and _to load Himself with them_. Our prophet uses the same two verbs of Jehovah as are used of the Servant.[228] Like the Servant, too, God _was afflicted in all their affliction_; and His love towards them was expended in passion and agony for their sins. Vicarious suffering was not only human, it was Divine.