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_ (ספר נצחון, 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 עבד יהוה, the pious portion only of the people who remained faithful to Jehovah; but this makes no material difference, inasmuch as they, too, contrast the עבד יהוה 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.