hou art my people," are the _words_ which, according to
the commencement of the verse, are put into the mouth of the speaker,
and that hence, the planting of heaven and earth, which prepares for
this speaking, belongs to Him. If this be not supposed, one does not at
all see to what the: "I put my words in thy mouth," is to refer. What
farther militates against this explanation is the unmistakable relation
of the passage before us to chaps. xlix., l., which it is impossible to
refer to the people. The same reason is also against the supposition of
_Gesenius_ and _Umbreit_, that the discourse is addressed to the
prophetical order. Nor is it defensible to explain: "to plant the
heaven and lay the foundation of the earth," by: to establish the new
state of Israel. To these arguments it may be added that, according to
this explanation, the words: "Thou art my people," are unsuitable; for
Israel was not the people of the Prophet, but the people of God and of
His Servant. The discourse is addressed rather to the Messiah, compare
the parallel passages, chap. xlix., especially ver. 2, and chap. l.,
especially vers. 4 and 5. Considering the dramatic character of the
whole section, the change of the person addressed is a circumstance of
very little importance; and chap. lix. 21, where the word of God is put
into the mouth of Jacob, is parallel in appearance only. Even _a
priori_ we could not expect that, in this context, treating, as it
does, of the personal Messiah, the whole section, chap. li. 1 to lii.
12, should lack all reference to the Messiah. By the words: "I put my
word in thy mouth," the Messiah is appointed to be, in the highest
sense, the speaker of God; the realization of the divine counsels is
committed to Him. For the fact that it is not mere words which are here
treated of, but such as are living [Pg 259] and powerful, like those
which God spoke at the creation, becomes evident by the circumstance
that the planting of heaven and earth is attributed to the Servant of
God as bearer of His words,--a thing which cannot be done by the
ordinary word; comp. Isa. xl. 4, according to which the Messiah smites
the earth with the rod of His mouth, and slays the wicked with the
breath of His lips.--_I cover thee in the shadow of mine hand_,
designates the divine protection and providence which are indispensable
in order that the Servant of God may fulfil His vocation to be God's
speaker. The words form an accessory thought only: