ls into two subdivisions, (_a_), those who make the whole
Jewish people the subject, in contrast to the Gentiles; and (_b_) those
who make the better portion of the Jewish people the subject, in
contrast to the ungodly portion. These views, and their supporters, we
shall now proceed to submit to a closer examination.

1. (_a._) Among the non-Messianic interpreters, the most prevalent
opinion is, that the Jewish people are the subject of the prophecy.
This opinion is found at an early period. At this we need not be
surprised, as the cause which produced the deviation from the Messianic
interpretation existed at a period equally early. When _Origen_ was
making use of this passage against some learned Jews, they answered:
that "that which here was prophesied of one, referred to the whole
people, and was fulfilled by their dispersion." This explanation is
followed by _R. Salomo Jarchi_, _Abenezra_, _Kimchi_, _Abarbanel_,
_Lipmann_ ([Hebrew: spr ncHvN], fol. 131). The main features of this
view are the following: The prophecy is supposed to describe the misery
of the people in their present exile, the firmness with [Pg 318] which
they bear it for the glory of God, and resist every temptation to
forsake His law and worship; and the prosperity, power, and glory which
shall be bestowed upon them at the time of the redemption. In vers.
1-10, the Gentiles are supposed to be introduced as speaking, and
making a humble and penitent confession that hitherto they had adopted
an erroneous opinion of the people of God, and had unjustly despised
them on account of their sufferings, inasmuch as their glory now shows,
that it was not for the punishment of their sins that these sufferings
were inflicted upon them. Some of these interpreters, _e.g._,
_Abenezra_ and _Rabbi Lipmann_, understand, indeed, by the [Hebrew: ebd
ihvh], the pious portion only of the people who remained faithful to
Jehovah; but this makes no material difference, inasmuch as they, too,
contrast the [Hebrew: ebd ihvh] with the heathen nations, and not with
the ungodly, or less righteous portion of the nation, as is done by the
interpreters of the following class.

(_b_). Others consider the appellation [Hebrew: ebd ihvh] as a
collective designation of the pious, and find in this section the idea
of a kind of vicarious satisfaction made by them for the ungodly. Those
interpreters come nearer the true explanation, in so far as they do
not, like those of the preceding cl