and contentious. He was willing to suffer rather than to strive.

3. Gracious and benignant in all His dealings with His people, however weak and unworthy (B.)

In all these particulars, our great Master is to be admired and imitated by all who work for Him. Let them study with the closest attention this Divine model. If they work the works of Christ, let them imbibe and exemplify the spirit of Christ (2 Tim. ii. 24, 25).

IV. THE SUCCESS WHICH SHALL CROWN THE MESSIAH'S UNDERTAKING. 1. The work of Christ shall ultimately succeed. (1.) "Judgment shall be set in the earth) (2.) This happy effect shall be produced, not only in a few nations, but universally, for even "the isles," the most distant Gentile nations, "shall wait for Christ's law" (cf. chap. ii. 2, 3).

2. Before this work shall be finally accomplished, it will encounter formidable obstacles, but they cannot hinder its triumph. He who is at its head "shall not fail nor be discouraged till He have set judgment in the earth."

3. The certainty of success rests on such grounds as these: (1.) The almighty power and inviolable faithfulness of God, who has called the Messiah to this work, and will therefore uphold Him in the discharge of His office (vers. 5, 6). (2.) God's regard to His own honour (vers. 8, 13, 14).

APPLICATION.-The subject teaches us-1. The great and beneficial results of our Saviour's advent, and of the dispensation of the Gospel. 2. The duty of perseverance in our endeavours to spread the light and grace of the Gospel. 3. The necessity of a personal submission to Christ.-Jabez Bunting, D.D.: Sermons, vol. i. pp. 21–50.

(a) The rational soul in our Lord's nature was a distinct thing from the principle of Divinity to which it was so united; and being so distinct, like the souls of other men, it owed the right use of its faculties in its exercise of them on religious subjects, and its uncorrupted rectitude of will, to the influence of the Holy Spirit of God. -Horsley.

(8) Of such persons a reed, frail and insig

nificant in itself, and still more so when bruised by an external agency, and the wick of an almost extinguished lamp, which no longer flames, but only smokes in its socket, and cannot be rekindled but by a fresh application of external fire, are striking emblems. Such reeds the Messiah will not break, but strengthen and restore; such smoking wicks He will not quench, but rekindle and revive (H. E. I. 951; P. D. 474).

We find it easier, in human affairs, to discover a fault than to suggest a remedy; we complain without an effort to redeem or to amend. It is not so with Scripture, which is the Word of God. There each word of rebuke is a means to an end. There is no exposure of evil to exhibit the censor's superiority. There is no delight in the merciless anatomy of sin. There is no mockery of distress by the presentation of sorrow that is hopeless, or leprosy beyond cure. Equal to the need and surpassing it, present as soon as the need is felt and acknowledged -there is redemption. To illustrate this thought you have only to look at the verses immediately before the text (xli. 28, 29). As soon as you have realised this necessity, while the heart is yet paining under the sadness which the thought of it has created, the bright light is in the clouds, and in the midst the vision of the Redeemer: "Behold My Servant," &c. This passage refers to Christ and His great work in the world (Matt. xii. 18, &c.)

I. THE NEED OF THE WORLD.

This is affirmed in this passage to be the bringing forth or establishment of God's "judgment." The word has many senses in Scripture, but there are three to which we may especially refer (cf. first, Ps. cxlvii. 19, 20, and Isa, i. 17; secondly, Luke xi. 42 and Ps. cxix. 20; thirdly, in the quotation of the text in Matthew's Gospel it would seem to have reference to the dispensation of grace). These meanings discover the world's strongest necessity to-day-a bringing forth of "judgment'

1. As a revelation of God's Word and will. Who that looks abroad upon the world but must mourn over the bewilderment and confusion of its inhabitants in re

lation to the things of God? Where there is no revelation there is obscure and distorted vision, and the people perish. Who that looks into his own heart, and frets himself with the many problems of existence which the human mind hath no skill to solve, can forbear the longing for a higher wisdom, for a voice which can make itself heard, and which, when heard, can silence the battle of strange tongues, and in imperial tones proclaim to us the true? This yearning is answered when the judgments of God are revealed to men. In the life and teaching of our Lord we have this revelation.

2. As essential rightness. The original derangement, how thoroughly has it infused itself into every part of the universe, and into every faculty of man! There is no light, no hope. Through the long darkness the eyes strain upward for the glimpse of the day; "the isles wait for the law; the universal conscience cries out for its coming, and for lack of it "the whole creation travaileth together until

now."

3. As a dispensation of power, because ignorance and impurity are helpless and "without strength," until "in due time Christ dies for the ungodly." Without the revelation of this power all other would be an aggravation of the torture. The effect of the Saviour's mediatorial work is described as the "judgment of this world," and the casting out of its prince from his usurped dominion. As the special anointing for the great work of deliverance, God says of Christ, "I have put My Spirit upon Him.” That Spirit is a spirit of power. Where He works there can be blindness and feebleness no longer. Here, then, are the wants of the world met by the bringing forth of judgment from the Lord. The world needs nothing "save Jesus only." All its wants are met in the person of its Surety. Let Him work to the completion of His purpose, and Aceldama must bloom into Paradise. All social wrongs will vanish. All religious evils will be ended. Scepticism will not shake the

faith, nor blasphemy curdle the blood. Fanaticism will no longer be grafted upon the reasonable service of the Gospel; men will rejoice in the white light of truth, and blush that they have been accustomed to obscure or distemper its rays; Charity will be no longer a fugitive, housed by stealth in hearts warmer than their fellows, but her rejoicing shall be in the habitable parts of the earth, and her spirit the inspiration of the kingdom "which cannot be moved," for He shall reign whose right it is, and Christ shall be all in all.

II. THE DESIGNATION WORLD'S DELIVERER.

OF THE

The terms here applied to Jesus abundantly show the harmony of counsel in the Godhead touching the great work of man's rescue from ruin.

1. Christ is called "the Servant" of the Father. In at least three other places in this prophecy is this term used (ch. lii. 13, liii. 11, xlix. 6). It is evident from these passages that our Lord is called the Servant of the Father in reference only to His Mediatorial work. He is not essentially a servant. He took upon Him the form of a servant," and, with glad heart and willing feet, went forth to do a servant's work. There was confided to Him a task which no other could accomplish.

2. He is called again the "Elect" or Chosen of God, in whom His soul delighteth; or, as Matthew renders it, almost in the very words in which the Father attested the Son from heaven,

66

My Beloved, in whom I am well pleased." If proof were wanting of His essential equality with the Father, and that He was "Emmanuel, God with us," we might surely find it here. Though in the form of a servant, He had the heart and love of a son. He was chosen to this work because none other was trustworthy. He only could "perfect for ever, by one offering, them that are sanctified." He was not only chosen to this work, but beloved on its account. Deep and everlasting as had been the love of the Father to the Son, it was intensified on account of

this (John x. 17). And He was the subject of special anointing from the Spirit. To this the text refers. Again, Isa. xi. 1, 2, and lxi. 1, 3, quoted by the Saviour in the synagogue of Nazareth. In unmeasured fulness the influences of the Spirit were upon Christ, to hallow and to counsel, to sustain and to make mighty, every act of His incarnate life. Even His sinless human nature needed the anointing of the Spirit to reunite it with all suitable qualifications. Thus we see the whole Deity at work for man. This should hush rebellion and scatter unbelief and indifference.

III. THE MANNER AND ISSUE OF THE REDEEMER'S WORK.

We are told that He works1. Unostentatiously. "He shall not cry," &c. This is in keeping with all the characteristics of the Saviour. And so quietly has Christianity spread its influences upon men. It does not "strive nor cry," but without strife or crying makes its way into the conscience of the world.

2. Tenderly. "A bruised reed," &c. The perfection of gentleness. If man were in question, how would the bruised reed and smoking flax be treated? The Saviour is great in gentleness; His mightiest energy is to redeem and save. And so tenderly does He watch over the progress of the Gospel in the world.

3. Perseveringly and successfully. "He shall not fail," &c. It is a plain and unmistakable prediction. This is a settled matter, which the risen Saviour "sits expecting" to realise, and which the faith of believers may anticipate on the warrant of His Word. He is not discouraged by sinister omens or unwonted opposition, by faithless traitors or by wearied friends. Against embattled earth and gathered forces of the pit He shall bring forth judgment unto victory, until He rests from His labour, until He gathers His children, until He wears His crown.-W. M. Punshon, LL.D.: Sermons, vol. i. pp. 18, &c.

I. THE CHARACTER OF THE MESSIAH.

1. He was God's Servant. Supposes (1.) Subordination and inferiority. Should this appear mysterious, so it must remain. (2.) Service or work to be done. Jehovah had work to be done in this part of His dominions. Could be effected by Christ alone. (3.) Subjection (Matt. xxxi. 39).

2. He was God's Elect. To elect is to choose: Christ was chosen (Ps. lxxxix. 19; 1 Pet. ii. 4-6). This shows that the act of redemption originated in the Divine will; that it was free and not necessitated; that man's salvation is infinitely dear to God.

3. He was God's Elect, in whom His soul delighted. He was God's "dear Son," and His "beloved Son," who was in the bosom of the Father; and "yet He spared not," &c.

II. THE QUALIFICATION OF THE MESSIAH.

"I have put My Spirit upon Him." God put His Spirit upon Christ-1. As a public recognition of His Messiahship (Mark i. 9-11). 2. To fortify Him against the attacks of temptation (Luke iv. 1, 2). 3. To anoint Him for preaching the Gospel (Luke iv. 18). 4. For the purpose of working miracles (Matt. xii. 28; Acts x. 38).

III. THE WORK OF THE MESSIAH (ver. 1). The term "judgment" is differently interpreted. (See other Outlines.)

IV. THE TEMPER OF THE MESSIAH (vers. 2-4). "He did His work.-1. Unostentatiously. 2. Tenderly and compassionately. 3. Courageously and fearlessly. An example for all who are now working for Him.

CONCLUSION.-1. Seek to have the Messiah's work accomplished in you. 2. Seek the baptism of the Holy Spirit, in order that you may be able to accomplish any work to which He has called you. Sketches of Four Hundred Sermons, vol. iv. p. 284 (new ed.)

This is a call to attention. It is the announcement of a Saviour. When the infant Jesus was brought to the Temple, Simeon recognised in Him the Lord's Anointed, whom he was to see before his death. He concluded his song with words borrowed from the sixth verse of this chapter: "A light to lighten the Gentiles." The whole passage is quoted Matt. xii. 18-21.

"Behold the man," said Pilate. "Behold My Servant," says God.

I. HIS DIVINE APPOINTMENT. The text is the Father's authentication of His Son's commission and appointment to His redeeming work.

1. As a servant. A servant is subordinate to his employer. There may be equality of nature while there is subordination in office. The son of a king is equal in nature to his father, while he takes a subordinate position as appointed by him to some office. The Son of God took upon Him "the form of a servant." He was "made of a woman, made under the law." He took the nature of man, that He might be in the position of servitude proper to man, render a full obedience to the law, and suffer on the cross the curse due to those who had failed to render the obedience to which they were bound.

2. As a chosen servant. "No man taketh this honour unto himself" (Heb. v. 4, 5). Among all beings in the universe, human or angelic, no other was found competent to the great redeeming work. He was therefore chosen and appointed from eternity. "Mine Elect."

Son of God with power." The Father was well pleased with Him from all eternity. He was well pleased with the manner in which He performed His work on earth,

"Whom

4. As a supported servant. I uphold." Although for a season He veiled the splendours of His divine nature, His human nature was not left without divine support. During all His earthly career there was the most intimate fellowship between the Father and Himself. Some of His mightiest works were performed after special seasons of prayer. The consciousness of His Father's supporting presence kept Him from breaking down beneath the load of suffering, care, and human sin that continually pressed upon Him.

II. HIS SPECIAL ENDOWMENT.

"I have put my Spirit upon Him." Read lxi. 1-3, with Luke iv. 17-21. The relation between the persons of the Godhead cannot be fully apprehended by us; nor can we fully apprehend the action of the Father upon the Son, nor of the Spirit in connection with the Father and the Son. It becomes us to keep close to the letter of Scripture. Still Scripture speaks clearly of some distinction between the Persons of the Godhead, and of a mutual action or going forth of the Father, and the Son, and the Holy Ghost in connection with the redemption work. Thus the Son of God, who became a servant, received His qualification and anointing as man for His work. God gave not the Spirit by measure unto Him. He possessed it during His earthly ministry; and then, after His glorification, shed it forth on His Church.

This anointing of the Saviour, corresponding to the ancient anointing of the prophets, priests, and kings of the former dispensation, answers to the threefold office of Christ, which

relates to the threefold requirement of our nature.

1. We are ignorant and blinded by sin. Christ received the Spirit as the Teacher of the Church. All that heard Him were astonished.

2. We are guilty and condemned. An atonement was necessary, but was out of our power. He is the anointed Priest. In that capacity He has offered the sacrifice of Himself.

3. We are unholy and depraved. Yet we are under obligation to be holy. Christ is the anointed King. He sends His Spirit into our hearts, and we willingly submit to His authority. 'Being by the right hand of God exalted, He hath shed forth this"

(1.) On the Apostles, so that they were endowed for their work of preaching and teaching (John xiv. 26). Hence we have the record of His words, the inspired Epistles, the doctrine of Christ. (2.) On such as are called to service and office in the Church. His ministers must be called and qualified by His Spirit. He gives sympathy with His work of saving men; willingness to consecrate life to it; love that seeks no personal interest, regards only the grand spiritual end and the immortal issues of labour for Christ. (3.) On all who are interested in His grace (Rom. viii. 9; 1 John ii. 19).

III. HIS EXPANSIVE WORK.

"He shall bring forth judgment to the Gentiles." Observe

1. What He will bring forth. "Judgment." Synonymous, as in Ps. cxix., with the divine law or revelation. Hence the method of the divine government, and eventually the manifestation of the Gospel.

2. To whom. "The Gentiles." The old prophets frequently dwell on the incorporation of the Gentiles with the Church. The opposite of the spirit of exclusiveness that characterised the Jews. The Gospel is expansive. It contemplates the day when the knowledge of Christ shall be diffused over the wide world.

3. How. By the universal proclamation of Christ as the world's Saviour.

Christ is the manifestation of God's wisdom and love. Let us remember His love. Let us yield to His claim of expansive love and devoted service. Let us be co-workers with God in the endeavour to attract attention to Him who is chosen and appointed, as He is exclusively qualified to be the centre of faith and hope to human souls. Cry, Behold Him!-J. Rawlinson.

I. "Behold My Servant, whom I uphold." These words must be understood of Christ in His mediatorial capacity. If He be not viewed as Jesus upheld by the Father, there is something unintelligible in the prediction; if our Redeemer be not God, in every sense equal to the Father, co-eternal, coessential, the whole of revelation is flimsy and worthless. But it is often necessary to speak exclusively of His humanity; and Christ Jesus, as man, is the subject of the prophetic announcement. As perfect man, He was the Father's servant (Phil. ii. 7; John iv. 34, vii. 16, &c.) Is it necessary to suppose that His nature was fallen nature in order that such a sacrifice might have its force? Not so; but believing as we do that His human nature was not fallen nature, we still believe that it was preserved from becoming so by the energies of the Holy Spirit, communicated without measure by the Father. It is to deny the nature of a creature to suppose it incapable of falling; we cannot ascribe to man properties that would make him cease to be man. God upheld Christ's humanity by the power of the indwelling Spirit, so that the potentiality of sinning never passed over into actuality. He was so completely upheld, that not the least element of sinfulness could ever be traced to a single action of His. Still, by being allowed-if the expression be not too bold-to become, sometimes almost overpowered, He learned to have a fellow-feeling-sympathy in the true sense of that word-with the believer in his conflict, though He never had partnership with him in his