itive with [Hebrew: l]
can here not well be understood otherwise than in the preceding clause.
The servant of God is the personal salvation of the Lord for the
heathen world; comp. chap. xlii. 6, and, in the chapter under
consideration, ver. 8, where He is called the _covenant_ of the people,
because this covenant finds in Him its truth; compare also the
expression: "This man is _peace_," in Mic. v. 4 (5). _Gesenius_ rightly
remarks, that [Pg 243] there is here an allusion to the promises given
to the Patriarchs, Gen. xii. 3, &c. In Christ, the Shiloh to whom the
people adhere, the old promise of the future extension of salvation to
all the Gentiles is to be fulfilled.

Ver. 7. "_Thus saith the Lord, the Redeemer of Israel, his Holy One, to
Him that is despised by every one, to the abhorrence of the people, to
the servant of rulers: Kings shall see and rise up, princes, and
prostrate themselves because of the Lord that is faithful, the Holy One
of Israel that hath chosen thee._"

Hitherto, the Servant of the Lord has spoken: here, the Prophet speaks
of Him. He gives a short and comprehensive summary of the contents of
ver. 1-6, the rejection of the Servant of God by the people to whom His
mission was, in the first instance, directed, and His appointment to be
the Saviour of the Gentiles. The matter is traced back to the Redeemer
of Israel and their Holy One, _i.e._, the high and glorious God,
because the Servant of God is, in the first instance, sent to Israel as
[Greek: diakonos peritomes huper aletheias theou eis to bebaiosai tas
epangelias ton pateron], Rom. xv. 8; but still more, because He himself
is the concentration of Israel (ver. 3), the [Greek: kephale tou
somatos tes ekklesias], Col. i. 18,--He in whose glorification the true
Israel, as opposed to the darkened refuse, attain to their right.
According to the context, the contempt, &c., must proceed chiefly _from
the apostate portion of the covenant-people_: The _princes and kings_
must, according to ver. 6 (comp. chap. lii. 15), be conceived of as
heathenish ones. The verse under consideration merely exhibits, in
short outlines, the contrast already alluded to in the preceding
context. It cannot appear at all strange that the Prophet foresees the
reproach of Christ, and His sufferings from the ungodly world. In those
Psalms which refer to the suffering righteous one, righteousness and
the hostility of the wicked world are represented as being inseparably
con