ass, set aside the doctrine of
vicarious satisfaction, either by a figurative explanation, or, like
_Kimchi_, by the absurd remark, that this doctrine is an error put into
the mouth of the Gentiles. On the other hand, they depart from the true
explanation, in so far that they generalize that which belongs to a
definite subject, and that, flattering the pride of the natural man,
they ascribe to mere man what belongs only to the God-man. Most
distinctly was this view expressed by the Commentator on the book
[Hebrew: eiN ieqb] or [Hebrew: eiN iwral], which has been very
frequently printed, and which contains all sorts of tales from the
Talmud. He says: "It is right to suppose that the whole section
contains a prophecy regarding the righteous ones who are visited by
sufferings." He then makes two classes of righteous men:--those who in
general must endure many sufferings and much misery: and those who are
publicly executed, as _Rabbi Akiba_ and others. He supposes that the
Prophet shows the dignity of both of these classes of righteous men, to
both of which the name of a Servant of God is justly due. A similar
opinion is held by _Rabbi_ [Pg 319] _Alshech_. As we have already seen,
he refers only chap. lii. 13-15 to the Messiah, and to His great glory
acquired by His great sufferings. Then the Prophet speaks, as he
supposes, in the name of all Israel, approves of what God had said, and
confesses that, by this declaration of God regarding the sufferings of
the Messiah, they have received light regarding the sufferings of the
godly in general. They perceive it to be erroneous and rash to infer
guilt from suffering; and, henceforth, when they see a righteous man
suffering, they will think of no other reason, than that he bears their
diseases, and that his chastisements are for their salvation. The
Servant of God is thus supposed to be as it were, a personification of
the righteous ones.--A similar view probably lies at the foundation of
those passages of the Talmud, where some portions of the prophecy under
consideration are referred to Moses, and others to _Rabbi Akiba_, who
is revered as a martyr by the Jews. It does not appear that the
prophecy was confined to Moses or Akiba; but it was referred to them,
only in so far as they belonged to the collective body which is
supposed to be the subject of it.

2. That view which makes a single individual other than the Messiah the
subject of the prophecy, has found, with the Jews, co