The original application of the verse is thus finely stated by Professor Davidson: "This is the singularly humane and compassionate view the Prophet takes of the Gentiles,--they are bruised reeds and expiring flames.... What the prophet may refer to is the human virtues, expiring among the nations, but not yet dead; the sense of God, debased by idolatries, but not extinct; the consciousness in the individual soul of its own worth and its capacities, and the glimmering ideal of a true life and a worthy activity almost crushed out by the grinding tyranny of rulers and the miseries entailed by their ambitions--this flickering light the Servant shall feed and blow into a flame.[185]... It is the future relation of the 'people' Israel to other peoples that he describes. The thought which has now taken possession of statesmen of the higher class, that the point of contact between nation and nation need not be the sword, that the advantage of one people is not the loss of another but the gain of mankind, that the land where freedom has grown to maturity and is worshipped in her virgin serenity and loveliness should nurse the new-born babe in other homes, and that the strange powers of the mind of man and the subtle activities of his hand should not be repressed but fostered in every people, in order that the product may be poured into the general lap of the race--this idea is supposed to be due to Christianity. And, immediately, it is; but it is older than Christianity. It is found in this Prophet. And it is not new in him, for a Prophet, presumably a century and a half his senior, had said: _The remnant of Jacob shall be in the midst of many peoples as a dew from the Lord, as showers upon the grass_ (Micah v. 7)."[186]