II. li.-lii. 12.
Passing over the passage on the Servant, ch. l. 4-11, we reach a second series of exhortations in face of Doubts in the Way of the Return. The first of this new series is li. 1-3.
Their doubts having been answered with regard to God's mindfulness of them and His power to save them, the loyal Israelites fall back to doubt themselves. They see with dismay how few are ready to achieve the freedom that God has assured, and upon how small and insignificant a group of individuals the future of the nation depends. But their disappointment is not made by them an excuse to desert the purpose of Jehovah: their fewness makes them the more faithful, and the defection of their countrymen drives them the closer to their God. Therefore, God speaks to them kindly, and answers their last sad doubt. _Hearken unto Me, ye that follow righteousness, that seek Jehovah._ _Righteousness_ here might be taken in its inward sense of conformity to law, personal rightness of character; and so taken it would well fall in with the rest of the passage. Those addressed would then be such in Israel, as in face of hopeless prospects applied themselves to virtue and religion. But _righteousness_ here is more probably used in the outward sense, which we have found prevalent in "Second Isaiah," of vindication and victory; the "coming right" of God's people and God's cause in the world, their justification and triumph in history.[244] They who are addressed will then be they who, in spite of their fewness, believe in this triumph, _follow it_, make it their goal and their aim, and _seek Jehovah_, knowing that He can bring it to pass. And because, in spite of their doubts, they are still earnest, and though faint are yet pursuing, God speaks to comfort them about their fewness. Their present state may be very small and unpromising, but let them look back upon the much more unpromising character of their origin: _look unto the rock whence ye were hewn, and the hole of the pit whence ye were digged_. To-day you may be a mere handful, ridiculous in the light of the destiny you are called to achieve, but remember you were once but one man: _look unto Abraham your father, and to Sarah who bare you: for as one I called him and blessed him, that I might make of him many_.
When we are weary and hopeless it is best to sit down and remember. Is the future dark: let us look back and see the gathering and impetus of the past! We can follow the luminous track, the unmistakable increase and progress, but the most inspiring sight of all is what God makes of the individual heart; how a man's heart is always His beginning, the fountain of the future, the origin of nations. Lift up your hearts, ye few and feeble; your father was but one when I called him, and I made him many!
Having thus assured His loyal remnant of the restoration of Zion, in spite of their fewness, Jehovah in the next few verses (4-8) extends the prospect of His glory to the world: _Revelation shall go forth from Me, and I will make My Law to light on the nations._ Revelation and Law between them summarise His will. As He identified them both with the Servant's work (ch. xl. 11), so here He tells the loyal in Israel, who were in one aspect His Servant, that they shall surely come to pass; and in the next little oracle, vv. 7, 8, He exhorts them to do that in which the Servant has been set forth as an example: _fear ye not the reproach of men, neither be dismayed at their revilings. For like a garment the moth shall eat them up, and like wool shall the worm devour them._ It is a response in almost the same words to the Servant's profession of confidence in God in ch. l. 7-9. By some it is used as an argument to show that the Servant and the godly remnant are to our prophet still virtually one and the same; but we have already seen (ch. l. 10) the godfearing addressed as distinct from the Servant, and can only understand here that they are once more exhorted to take him as their example. But if the likeness of the passage on the Servant to this passage on the suffering Remnant does not prove that Remnant and Servant are the same, it is certainly an indication that both passages, so far from being pieced together out of different poems, are most probably due to the same author and were produced originally in the same current of thought.