other is the Captain of the ship, who remains always identified with it--the Servant. The Captain does not come to the front till the Pilot has gone; but, both alongside the Pilot, and after the Pilot has been dropped, there is every room for his office. The _second_ main objection to identifying an individual in ch. lii. 13-liii. is, that an individual with such features has no analogy in Hebrew prophecy. It is said that, neither in his humiliation, nor in the kind of exaltation, which is ascribed to him, is there his like in any other individual in the Old Testament, and certainly not in the Messiah. Elsewhere in Scripture (it is averred) the Messiah reigns, and is glorious; it is the people who suffer, and come through suffering to power. Nor is the Messiah's royal splendour at all the same as the very vague influence, evidently of a spiritual kind, which is attributed to the Servant in the end of ch. liii. The Messiah is endowed with the military and political virtues. He is a warrior, a king, a judge. He _sits on the throne of David, He establishes David's kingdom. He smites the land with the rod of His mouth, and with the breath of His lips He slays the wicked._ But very different phrases are used of the Servant. He is not called king, though kings shut their mouths at him,--he is a prophet and a martyr, and an expiation; and the phrases, _I will divide him a portion with the great, and he shall divide the spoil with the strong_, are simply metaphors of the immense spiritual success and influence with which His self-sacrifice shall be rewarded; as a spiritual power He shall take His place among the dominions and forces of the world. This is a true prophecy of what Israel, that _worm of a people_, should be lifted to; but it is quite different from the political throne, from which Isaiah had promised that the Messiah should sway the destinies of Israel and mankind.