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.
When sometimes our own unchristian prejudices flame out against
the Jewish people, let us remember that all that we have and all that
we are we owe, under God, to what Judaism has given us.

LYMAN ABBOTT.

A
T a time when the deepest night of inhumanity covered the
rest of mankind, the religion of Israel breathed forth a spirit
of love and brotherhood which must fill even the stranger, if
he be only willing to see, with reverence and admiration.
Israel has given the world true humanitarianism, just as it has given
the world the true God.

C. H. CORNILL, 1895.

ISRAEL AND HIS REVELATION

T
HE religion of the Bible is well said to be revealed, because
the great natural truth, that ‘righteousness tendeth to life’, is
seized and exhibited there with such incomparable force and
efficacy. All, or very nearly all, the nations of mankind have
recognized the importance of conduct, and have attributed to it a
natural obligation. They, however, looked at conduct, not as
something full of happiness and joy, but as something one could not
manage to do without. But ‘Zion heard of it and rejoiced, and the
daughters of Judah were glad, because of thy judgements,
O Eternal!’ Happiness is our being’s end and aim, and no one has
ever come near Israel in feeling, and in making others feel, that to
righteousness belongs happiness! As long as the world lasts, all who
want to make progress in righteousness will come to Israel for
inspiration, as to the people who have had the sense for
righteousness most glowing and strongest.

This does truly constitute for Israel a most extra-ordinary

distinction. ‘God hath given commandment to bless, and He hath
blessed, and we cannot reverse it; He hath not seen iniquity in
Jacob, and He hath not seen perverseness in Israel; the Eternal, his
God, is with him.’

MATTHEW ARNOLD, 1875.

ISRAEL, GREECE, AND ROME

38

F
OR a philosophic mind there are not more than three histories
of real interest in the past of humanity: Greek history, the
history of Israel, and Roman history.

Greece has an exceptional past. Our science, our arts, our

literature, our philosophy, our political code, our maritime law, are of
Greek origin. The framework of human culture created by Greece is
susceptible of indefinite enlargement. Greece had only one thing
wanting in the circle of her moral and intellectual activity, but this
was an important void; she despised the humble and did not feel the
need of a just God. Her philosophers, while dreaming of the
immortality of the soul, were tolerant towards the iniquities of this
world. Her religions were merely elegant municipal playthings.
 ... Israel’s sages burned with anger over the abuses of the world.
The prophets were fanatics in the cause of social justice, and loudly
proclaimed that if the world was not just, or capable of becoming so,
it had better be destroyed—a view which, if utterly wrong, led to
deeds of heroism and brought about a grand awakening of the
forces of humanity.

One other great humanizing force had to be created—a force

powerful enough to beat down the obstacles which local patriotism
offered to the idealistic propaganda of Greece and Judea. Rome
fulfilled this extraordinary function. Force is not a pleasant thing to
contemplate, and the recollections of Rome will never have the
powerful attraction of the affairs of Greece and of Israel; but Roman
history is none the less part and parcel of these histories, which are
the pivot of all the rest, and which we may call providential.

ERNEST RENAN, 1887.

N
ONE of the resplendent names in history—Egypt, Athens,
Rome—can compare in eternal grandeur with Jerusalem.
For Israel has given to mankind the category of holiness.
Israel alone has known the thirst for social justice, and that
inner saintliness which is the source of justice.

CHARLES WAGNER, 1918.

A
MONG the theocratic nations of the ancient East, the Hebrews
seem to us as sober men in a world of intoxicated beings.
Antiquity, however, held them to be the dreamers among
waking folk.
 H. LOTZE, 1864.

WHAT IS A JEW?

W
HAT is a Jew? This question is not at all so odd as it
seems. Let us see what kind of peculiar creature the Jew
is, which all the rulers and all nations have together and
separately abused and molested, oppressed and
persecuted, trampled and butchered, burned and hanged—and in
spite of all this is yet alive! What is a Jew, who has never allowed
himself to be led astray by all the earthly possessions which his
oppressors and persecutors constantly offered him in order that he
should change his faith and forsake his own Jewish religion?

The Jew is that sacred being who has brought down from heaven
the everlasting fire, and has illumined with it the entire world. He is
the religious source, spring, and fountain out of which all the rest of
the peoples have drawn their beliefs and their religions.

The Jew is the pioneer of liberty. Even in those olden days, when
the people were divided into but two distinct classes, slaves and
masters—even so long ago had the law of Moses prohibited the
practice of keeping a person in bondage for more than six years.

The Jew is the pioneer of civilization. Ignorance was condemned

in olden Palestine more even than it is to-day in civilized Europe.
Moreover, in those wild and barbarous days, when neither life nor
the death of any one counted for anything at all, Rabbi Akiba 39 did
not refrain from expressing himself openly against capital
punishment, a practice which is recognized to-day as a highly
civilized way of punishment.

The Jew is the emblem of civil and religious toleration. ‘Love the
stranger and the sojourner’, Moses commands, ‘because you have
been strangers in the land of Egypt.’ And this was said in those
remote and savage times when the principal ambition of the races
and nations consisted in crushing and enslaving one another. As
concerns religious toleration, the Jewish faith is not only far from the
missionary spirit of converting people of other denominations, but on
the contrary the Talmud commands the Rabbis to inform and explain
to every one who willingly comes to accept the Jewish religion, all
the difficulties involved in its acceptance, and to point out to the
would-be proselyte that the righteous of all nations have a share in
immortality. Of such a lofty and ideal religious toleration not even the
moralists of our present day can boast.

The Jew is the emblem of eternity. He whom neither slaughter

nor torture of thousands of years could destroy, he whom neither fire
nor sword nor inquisition was able to wipe off from the face of the
earth, he who was the first to produce the oracles of God, he who
has been for so long the guardian of prophecy, and who transmitted
it to the rest of the world—such a nation cannot be destroyed. The
Jew is everlasting as is eternity itself.

LEO TOLSTOY.

THE BOOK OF THE AGES

40
T
HE Bible is the book of the ancient world, the book of the
Middle Ages, and the book of modern times. Where does
Homer stand compared with the Bible? Where the Vedas or
the Koran? The Bible is inexhaustible.

A. HARNACK.

WITHIN this awful volume lies

The mystery of mysteries:

Happiest he of human race

To whom God has given grace

To read, to fear, to hope, to pray,

To lift the latch, and learn the way;

And better had he ne’er been born

Who reads to doubt, or reads to scorn.

SIR WALTER SCOTT.

H
OW many ages and generations have brooded and wept and
agonized over this book! What untellable joys and ecstasies,
what support to martyrs at the stake, from it! To what
myriads has it been the shore and rock of safety—the
refuge from driving tempest and wreck! Translated into all
languages, how it has united this diverse world! Of its thousands
there is not a verse, not a word, but is thick-studded with human
emotion.

WALT WHITMAN.

THE BIBLE, THE EPIC OF THE

WORLD
41

A
PART from all questions of religious and historical import, the
Bible is the epic of the world. It unrolls a vast panorama in
which the ages move before us in a long train of solemn
imagery from the creation of the world onward. Against this
gorgeous background we see mankind strutting, playing their little
part on the stage of history. We see them taken from the dust and
returning to the dust. We see the rise and fall of empires, we see
great cities, now the hive of busy industry, now silent and desolate—
a den of wild beasts. All life’s fever is there, its hopes and joys, its
suffering and sin and sorrow.

J. G. FRAZER, 1895.

W
RITTEN in the East, these characters live for ever in the
West; written in one province, they pervade the world;
penned in rude times, they are prized more and more as
civilization advances; product of antiquity, they come
home to the business and bosoms of men, women, and children in
modern days.

R. L. STEVENSON.

T
HE Bible thoroughly known is a literature in itself—the rarest
and the richest in all departments of thought or imagination
which exists.

J. A. FROUDE, 1886.

THE BIBLE IN EDUCATION

42

C
ONSIDER the great historical fact that for three centuries this
Book has been woven into the life of all that is best and
noblest in English history; that it has become the national
epic of Britain, and is familiar to noble and simple, from John
o’ Groat’s to Land’s End; that it is written in the noblest and purest
English, and abounds in exquisite beauties of a merely literary form;
and, finally, that it forbids the veriest hind who never left his village
to be ignorant of the existence of other countries and other
civilizations, and of a great past, stretching back to the furthest limits
of the oldest nations of the world. By the study of what other book
could children be so much humanized, and made to feel that each
figure in that vast historical procession fills, like themselves, but a
momentary space in the interval between the Eternities; and earns
the blessings or the curses of all time, according to its effort to do
good and hate evil?

T. H. HUXLEY, 1870.

T
HE greater the intellectual progress of the ages, the more
fully will it be possible to employ the Bible not only as the
foundation, but as the instrument, of education.

J. W. GOETHE.

THE BIBLE AND DEMOCRACY

T
HIS Bible is for the government of the people, by the people,
and for the people.

JOHN WYCLIF,
in Preface to first English
Translation of the Bible, 1384.

T
HROUGHOUT the history of the Western world the Scriptures
have been the great instigators of revolt against the worst
forms of clerical and political despotism. The Bible has been
the Magna Charta of the poor and of the oppressed; down to
modern times no State has had a constitution in which the interests
of the people are so largely taken into account, in which the duties
so much more than the privileges of rulers are insisted upon, as that
drawn up for Israel in Deuteronomy and in Leviticus; nowhere is the
fundamental truth that the welfare of the State, in the long run,
depends on the uprightness of the citizen so strongly laid down....
The Bible is the most democratic book in the world.

T. H. HUXLEY, 1892.

W
HERE there is no reverence for the Bible, there can be no
true refinement of manners.

F. NIETZSCHE.

THE HEBREW LANGUAGE

A
QUIVER full of steel arrows, a cable with strong coils, a
trumpet of brass crashing through the air with two or three
sharp notes—such is the Hebrew language. The letters of its
books are not to be many, but they are to be letters of fire.
A language of this sort is not destined to say much, but what it does
is beaten out upon an anvil. It is to pour floods of anger and utter
cries of rage against the abuses of the world, calling the four winds
of heaven to the assault of the citadels of evil. Like the jubilee horn
of the sanctuary it will be put to no profane use; but it will sound the
notes of the holy war against injustice and the call of the great
assemblies; it will have accents of rejoicing, and accents of terror; it
will become the trumpet of judgement.

ERNEST RENAN, 1887.

REBECCA’S HYMN
WHEN Israel, of the Lord beloved,

Out from the land of bondage came,

Her fathers’ God before her moved,

An awful guide in smoke and flame.

By day, along the astonished lands,

The cloudy pillar glided slow;

By night, Arabia’s crimsoned sands

Returned the fiery column’s glow.

There rose the choral hymn of praise,

And trump and timbrel answered keen,

And Zion’s daughters poured their lays,

With priest’s and warrior’s voice between.

No portents now our foes amaze,

Forsaken Israel wanders lone;

Our fathers would not know Thy ways,

And Thou hast left them to their own.

But present still, though now unseen!

When brightly shines the prosperous day.

Be thoughts of Thee a cloudy screen

To temper the deceitful ray

 To temper the deceitful ray.

And oh, when stoops on Judah’s path

In shade and storm the frequent night,

Be Thou, long-suffering, slow to wrath,

A burning and a shining light!

Our harps we left by Babel’s streams,

The tyrant’s jest, the Gentile’s scorn;

No censer round our altar beams,

And mute are timbrel, harp, and horn.

But Thou hast said, ‘The blood of goat,

The flesh of rams, I will not prize;

A contrite heart, a humble thought,

Are Mine accepted sacrifice’.

SIR WALTER SCOTT, 1820.

MOSES
43

O lead into freedom a people long crushed by tyranny; to discipline

and order such a mighty host; to harden them into fighting men,
T
before whom warlike tribes quailed and walled cities went
down; to repress discontent and jealousy and mutiny; to
combat reactions and reversions; to turn the quick, fierce
flame of enthusiasm to the service of a steady purpose,
require some towering character—a character blending in highest
expression the qualities of politician, patriot, philosopher, and
statesman—the union of the wisdom of the Egyptians with the
unselfish devotion of the meekest of men.

The striking differences between Egyptian and Hebrew polity are

not of form, but of essence. The tendency of the one is to
subordination and oppression; of the other, to individual freedom.
Strangest of recorded birth! From the strongest and most splendid
despotism of antiquity comes the freest republic. From between the
paws of the rock-hewn Sphinx rises the genius of human liberty, and
the trumpets of the Exodus throb with the defiant proclamation of
the rights of man.

The Hebrew commonwealth was based upon the individual—a

commonwealth whose ideal it was that every man should sit under
his own vine and fig-tree, with none to vex him or make him afraid;
a commonwealth in which none should be condemned to ceaseless
toil; in which, for even the bond slave there should be hope; in
which, for even the beast of burden there should be rest. It is not
the protection of property, but the protection of humanity, that is the
aim of the Mosaic code. Its Sabbath day and Sabbath year secure,
even to the lowliest, rest and leisure. With the blast of the jubilee
trumpets the slave goes free, and a re-division of the land secures
again to the poorest his fair share in the bounty of the common
Creator. The reaper must leave something for the gleaner; even the
ox cannot be muzzled as he treadeth out the corn. Everywhere, in
everything, the dominant idea is that of our homely phrase—‘Live
and let live.’

That there is one day in the week that the working man may call
his own, one day in the week on which the hammer is silent and the
loom stands idle, is due, through Christianity, to Judaism—to the
code promulgated in the Sinaitic wilderness. And who that considers
the waste of productive forces can doubt that modern society would
be not merely happier, but richer, had we received as well as the
Sabbath day the grand idea of the Sabbath year, or, adapting its
spirit to our changed conditions, secured in another way an
equivalent reduction of working hours.

It is in these characteristics of the Mosaic institutions that, as in

the fragments of a Colossus, we may read the greatness of the mind
whose impress they bear—of a mind in advance of its surroundings,
in advance of its age; of one of those star souls that dwindle not
with distance, but, glowing with the radiance of essential truth, hold
their light while institutions and languages and creeds change and
pass.

Leader and servant of men! Law-giver and benefactor! Toiler

towards the Promised Land seen only by the eye of faith! Type of the
high souls who in every age have given to earth its heroes and its
martyrs, whose deeds are the precious possession of the race,
whose memories are its sacred heritage! With whom among the
founders of Empire shall we compare him?

To dispute about the inspiration of such a man were to dispute

about words. From the depths of the Unseen such characters must
draw their strength; from fountains that flow only from the pure in
heart must come their wisdom. Of something more real than matter;
of something higher than the stars; of a light that will endure when
suns are dead and dark; of a purpose of which the physical universe
is but a passing phrase, such lives tell.

HENRY GEORGE, 1884.

THE BURIAL OF MOSES
BY Nebo’s lonely mountain,

On this side Jordan’s wave,

In a vale in the land of Moab,

There lies a lonely grave.

But no man built that sepulchre,

And no man saw it e’er;

For the angels of God upturned the sod

And laid the dead man there.

That was the grandest funeral

That ever passed on earth;

Yet no man heard the trampling,

Or saw the train go forth:

Noiselessly as the daylight

Comes when the night is done,

And the crimson streak on ocean’s cheek

Grows into the great sun.

Perchance the bald old eagle

On grey Beth-peor’s height

Out of his rocky eyrie

Looked on the wondrous sight;

 Looked on the wondrous sight;

Perchance the lion stalking

Still shuns that hallowed spot;

For beast and bird have seen and heard

That which man knoweth not.

This was the bravest warrior

That ever buckled sword;

This the most gifted poet

That ever breathed a word;

And never earth’s philosopher

Traced with his golden pen

On the deathless page truths half so sage

As he wrote down for men.

C. F. ALEXANDER.

ISRAEL’S PSALTER
T no period throughout the whole range of Jewish history has the
poetic voice been mute. Every great fact throughout its entire
A
course, right down to modern times, has left its impress on
the Synagogue liturgy. Jewish poetry is the mirror of Jewish
national life, and poetic utterance a divine instinct of the
Jewish mind. For to the Hebrew, poetry was both prayer and
praise, and alike in mercy and affliction the poet’s words became for
the Hebrew the medium of direct communion with the Divine.
Adoration can rise no higher than we find it in the Psalter.

JOHN E. DOW, 1890.

T
HE ancient psalm still keeps its music, and this is but the
outer sign of its spiritual power, which remains as near and
intimate to our needs, human and divine, as in David’s day.
So, indeed, it seems to have remained through all the
centuries—the one body of poetry which has gone on, apart from
the change of races and languages, speaking with a voice of power
to the hearts of men.

ERNEST RHYS, 1895.

T
HE Psalms resound, and will continue to resound, as long as
there shall be men created in the image of God, in whose
hearts the sacred fire of religion shines and glows; for they
are religion itself put into speech.

C. H. CORNILL, 1897.
 THE PSALMS IN HUMAN LIFE

A
BOVE the couch of David, according to Rabbinical tradition,
there hung a harp. The midnight breeze, as it rippled over
the strings, made such music that the poet king was
constrained to rise from his bed, and till the dawn flushed
the eastern skies he wedded words to the strains. The poetry of that
tradition is condensed in the saying that the Book of Psalms contains
the whole music of the heart of man, swept by the hand of his
Maker. In it are gathered the lyrical burst of his tenderness, the
moan of his penitence, the pathos of his sorrow, the triumph of his
victory, the despair of his defeat, the firmness of his confidence, the
rapture of his assured hope.

The Psalms express in exquisite words the kinship which every

thoughtful human heart craves to find with a supreme, unchanging,
loving God, who will be to him a protector, guardian, and friend.
They translate into speech the spiritual passion of the loftiest genius;
they also utter, with the beauty born of truth and simplicity, the
inarticulate and humble longings of the unlettered peasant. They
alone have known no limitations to a particular age, country, or form
of faith. In the Psalms the vast hosts of suffering humanity have
found the deepest expression of their hopes and fears.

R. E. PROTHERO, 1903.
THE SPACIOUS FIRMAMENT ON
HIGH
(PSALM 19)
The spacious firmament on high,

With all the blue ethereal sky,

And spangled heavens, a shining frame,

Their great Original proclaim.

Th’ unwearied sun from day to day

Does his Creator’s power display,

And publishes to every land

The work of an Almighty hand.

Soon as the evening shades prevail,

The moon takes up the wondrous tale;

And nightly to the list’ning earth,

Repeats the story of her birth:

Whilst all the stars that round her burn,

And all the planets in their turn,

Confirm the tidings as they roll,

And spread the truth from pole to pole.

What though in solemn silence all

Move round the dark terrestrial ball?

What though nor real voice nor sound

Amid their radiant orbs be found?

 Amid their radiant orbs be found?

In reason’s ear they all rejoice,

And utter forth a glorious voice;

For ever singing as they shine,

‘The hand that made us is divine.’

JOSEPH ADDISON, 1719.

‘O GOD, OUR HELP IN AGES

PAST’
(PSALM 90)
O GOD, our help in ages past,

Our hope for years to come,

Our shelter from the stormy blast,

And our eternal home;

Beneath the shadow of Thy Throne

Thy saints have dwelt secure;

Sufficient is Thine arm alone,

And our defence is sure.

Before the hills in order stood,

Or earth received her frame,

From everlasting Thou art God,

To endless years the same.

A thousand ages in Thy sight

Are like an evening gone;

Short as the watch that ends the night

Before the rising sun.

Time, like an ever-rolling stream,

Bears all its sons away;

They fly, forgotten, as a dream

Dies at the opening day

 Dies at the opening day.

O God, our help in ages past,

Our hope for years to come,

Be Thou our guard while troubles last,

And our eternal home.

ISAAC WATTS, 1719.

THE LIVING POWER OF THE

JEWISH PROPHETS
44

T
HE moral feelings of men have been deepened and
strengthened, and also softened, and almost created, by the
Jewish prophets. In modern times we hardly like to
acknowledge the full force of their words, lest they should
prove subversive to society. And so we explain them away or
spiritualize them, and convert what is figurative into what is literal,
and what is literal into what is figurative. And still, after all our
interpretation or misinterpretation, whether due to a false theology
or an imperfect knowledge of the original language, the force of the
words remains, and a light of heavenly truth and love streams from
them even now more than 2,500 years after they were first uttered.

BENJAMIN JOWETT.
O
NE lesson, and only one, history may be said to repeat with
distinctness, that the world is built somehow on moral
foundations; that in the long run it is well with the good; in
the long run it is ill with the wicked. But this is no science;
it is no more than the old doctrine taught long ago by the Hebrew
prophets.

J. A. FROUDE, 1889.

THE BOOK OF JONAH.

A
N involuntary smile passes over one’s features at the mention
of the name of Jonah. For the popular conception sees
nothing in this book but a silly tale exciting us to derision.
I have read the Book of Jonah at least a hundred times, and
I will publicly avow that I cannot even now take up this marvellous
book, nay, nor even speak of it, without the tears rising to my eyes
and my heart beating higher. This apparently trivial book is one of
the deepest and grandest that was ever written, and I should like to
say to every one who approaches it, ‘Take off thy shoes, for the
place whereon thou standest is holy ground’.

Jonah receives from God the command to go to Nineveh to

proclaim the judgement, but he rose to flee from the presence of the
Lord by ship unto Tarshish in the far west. From the very beginning
of the narrative, the genuine and loyal devotion of the heathen
seamen is placed in intentional and exceedingly powerful contrast to
the behaviour of the prophet—they are the sincere believers: he is
the only heathen on board. After Jonah has been saved from storm
and sea by the fish, he again receives the command to go to
Nineveh. He obeys; and, wonderful to relate, scarcely has the
strange preacher traversed the third part of the city crying out his
warning, than the whole of Nineveh proclaim a fast and put on
sackcloth. The people of Nineveh believed the words of the preacher
and humiliated themselves before God; therefore, the ground and
motive of the Divine judgement ceased to exist: ‘God repented of the
evil that He thought to do them, and He did it not’. Now comes the
fourth chapter, on account of which the whole book was written, and
which cannot be replaced by paraphrase.

‘But it’ [i.e. God’s determining not to destroy Nineveh because of

its sincere repentance] ‘displeased Jonah exceedingly, and he was
angry. And he prayed unto the Lord, and said, I pray thee, O Lord,
was not this my saying, when I was yet in my country? Therefore
I hasted to flee unto Tarshish: for I knew that Thou art a gracious
God, and full of compassion, slow to anger, and plenteous in mercy,
and repentest Thee of the evil. Therefore now, O Lord, take,
I beseech Thee, my life from me; for it is better for me to die than to
live. And the Lord said, Doest thou well to be angry? Then Jonah
went out of the city, and sat on the east side of the city, and there
made him a booth, and sat under it in the shadow, till he might see
what would become of the city. And the Lord God prepared a gourd
and made it to come up over Jonah, that it might be a shadow over
his head, to deliver him from his evil case. So Jonah was exceedingly
glad because of the gourd. But God prepared a worm when the
morning rose the next day, and it smote the gourd that it withered.
And it came to pass, when the sun arose, that God prepared a sultry
east wind; and the sun beat upon the head of Jonah, that he fainted,
and requested for himself that he might die, and said, It is better for
me to die than to live. And God said to Jonah, Doest thou well to be
angry for the gourd? And he said, I do well to be angry even unto
death. And the Lord said, Thou hast had pity on the gourd, for the
which thou hast not laboured, neither madest it grow; which came
up in a night and perished in a night; and should not I have pity on
Nineveh, that great city; wherein are more than sixscore thousand
persons that cannot discern between their right hand and their left
hand; and also much cattle’?

With this question the book closes. More simply, as something

quite self-evident, and therefore more sublimely and touchingly, the
truth was never spoken in the Hebrew Scriptures that God, as
Creator of the whole earth, must also be the God and Father of the
entire world, in whose loving, kind, and fatherly heart all men are
equal, before whom there is no difference of nation and creed, but
only men, whom He has created in His own image. 45

C. H. CORNILL, 1894.

I
AM convinced that the Bible becomes ever more beautiful the
more it is understood.

J. W. GOETHE.

JOB

I
CALL the Book of Job one of the grandest things ever written
with pen ... a noble book, all men’s book! There is nothing,
I think, in the Bible or out of it, of equal literary merit.

T. CARLYLE.