(_b_). Others consider the appellation עבד יהוה 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 class, 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 עין יעקב or עין ישראל, 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.