here, too, cannot mean "mighty ones," but "many." Even elsewhere, the
signification "great ones," "mighty ones," appears oftentimes to be
only forced upon [Hebrew: rbiM]. In Job xxxv. 9, the "many" are the
many evil-doers; and in Job xxxii. 9, the utterance: "Not the _many_
are wise," is explained from the circumstance, that the view given by
Job's friends was that of the great mass. The fact that the [Hebrew:
at] in the second clause is not the sign of the Accusative, but a
Preposition, [Pg 308] is probable even from the circumstance, that the
former [Hebrew: at] commonly stands before qualified nouns only; and,
farther from the corresponding; "with the transgressors." But what is
conclusive is, that the phrase [Hebrew: Hlq wll] always means "to
divide spoil," never "to distribute as spoil," and that the phrase
[Hebrew: Hlq wll at gaiM] "to divide spoil with the proud" occurs in
Prov. xvi. 19. The reason of the use of this expression lies in the
reference to ordinary victors and conquerors of the world, especially
to Cyrus. By His sufferings and death, the Servant of God shall secure
to himself the same successes as they do by sword and bow. Although
participating in the government of the world, and dividing spoil are
here ascribed to the Servant of God, yet the participation in worldly
triumphs is not spoken of On the contrary, behind the _equality_ which
has given rise to the secular-looking expression (the thought is merely
this, that through Christ and His sacrificial death, the Kingdom of God
enters into the rank of world-conquering powers), a contrast lies
concealed,--as appears, 1. From what is stated, in the preceding
verses, about the manner in which the Servant of God has attained to
this glory. Worldly triumphs are not acquired by the deepest
_humiliation_, by sufferings and death voluntarily undergone for the
salvation of mankind. 2. From that which the Servant of God, in the
state of glory, is to do to those who turn to Him. According to chap.
lii. 15, He is to sprinkle them with His blood; and this sprinkling is
there expressly stated as the reason of the reverential homage of the
Gentile world. He is to justify them and to bear their sins, ver. 11,
and to make intercession for them, ver. 12. All that does not apply to
a worldly conqueror and ruler.--The merits of the Servant of God are
then once more pointed out,--the merits by which He has acquired so
exalted and all-important a position to himself, and