seed.

In vers. 11 and 12, we have the closing words of the Lord.

Ver. 11. "_On account of the sufferings of His soul He seeth, He is
satisfied; by His knowledge He, the Righteous One, my Servant, shall
justify the many, and He shall bear their iniquities._"

[Pg 304]

The [Hebrew: mN] in [Hebrew: meml] is "on account of." In ver. 10, to
which the discourse of the Lord is, in the first instance, connected,
the suffering likewise appears as the cause of the glorification. The
Vulgate translates: "_Pro eo quod laboravit anima ejus_;" the LXX.
rather feebly: [Greek: apo tou ponou tes psuches autou]. With [Hebrew:
irah] the object is omitted, and that purposely, in order that the
words of God may be immediately connected with ver. 10. We must supply:
the fruits and rewards of His sufferings announced there (just as, in a
manner quite similar, in chap. xlix. 7, "they shall see," refers to the
preceding verse), specially that the pleasure of the Lord shall prosper
through His hand,--which, in the sequel, is enlarged upon. The words:
"He is satisfied," point out that the blissful consequences of the
atoning suffering will take place in the highest fulness. [Hebrew:
bdetv] must, according to the accents, be connected with the subsequent
words. The knowledge does not belong to the Servant of God, in so far
as it dwells in Him, but as it concerns Him; just as the [Greek: agape
tou Theou] in Luke xi. 42, and in other passages does not mean the love
which dwells in God, but the love which has God for its object. "By His
knowledge" is thus equivalent to: by their knowing Him, getting
acquainted with Him, This knowledge of the Servant of God according to
His principal work, as it was described in what precedes, viz.,
mediatorial office, or _faith_, is the subjective condition of
justification. As the efficient cause of it, the vicarious suffering of
the Servant of God was represented in the preceding context. It is just
this, which is subjectively appropriated by the knowledge of the
Servant of God, and which must be conceived of as essential and living.
Thus _J. H. Michaelis_ says: _Per scientiam sui_ (_Clericus_:
_Cognitione sui_), _non qua ipse cognoscit, sed qua vera fide et
fiducia ipse tanquam propitiator cognoscitur._ The explanation: "By His
knowledge (in the sense of understanding) or wisdom," gives a sense
unsuitable to the context. In the whole prophecy, the Servant of God
does not appear as a Teacher, but as a Redeem