that a Jew should give the customary salutation, "Peace be with you," to a Gentile, even on a pagan festal day, and that the Gentile poor should have equal rights with the Jewish poor in gleaning after harvest, he was looked upon as dangerously liberal. If Gamaliel was liberal in these slight allowances of a humane spirit, the exclusiveness of the Jew in its worst forms found expression in prayers like this: "O Lord, thou hast said that for our sakes thou madest this world. As for the other nations, which also come of Adam, thou hast said that they are nothing, and are like unto spittle-and thou hast likened the abundance of them unto a drop that falleth from a vessel" (II Esdras 6:55, 56).

To be sure, a history worthy of admiration lay behind this Jewish illiberality. The Jews, by their exclusiveness, had saved their national existence. At their best they were illiberal, not from a mean spirit, but from an intense devotion to their Law, and from a willingness at all costs to keep themselves free from the pollution of men who neither believed nor kept the Law; and in many crises, such as accompanied the Maccabæan wars, they had proved their passionate earnestness in protecting their religious life from Gentile defilement. In spite, however, of the worthy motive which lay behind the narrowness of Jewish sympathies, it was impossible for such boundaries to circumscribe the good will of the Master. His brotherliness overflowed all the customary confines of fraternity. Publicans were hated by the Jews as traitors to their race. "Their money was tainted money; it would not be accepted in the synagogue. Their oath was absolutely worthless; they could not be witnesses in any court of law. If a man promised to do a thing for a publican under oath, he was not bound to keep his pledge." Jesus overleaped in his compassion this Jewish antipathy, and welcomed publicans to his discipleship (Matt. 9:10-13). Samaritans were the object of an inherited Jewish grudge, and a strict Pharisee would not even walk in Samaritan territory for fear of being made unclean. Jesus admired Samaritans (Luke 10:33-37); and did his best to help them (John 4:7-10). As for the Gentiles he took them into his care and hope, and while counting himself sent first to Israel (Matt. 10:5, 6; Matt. 15:22ff), he said that the nations would come from the east and west, from north

and south, and sit down with Abraham, Isaac and Jacob in the Kingdom (Matt. 8:11). He was too great to be bound by Jewish exclusiveness. Nothing human was alien from his love. When he told the story of the good Samaritan, he let us know the moral or religious state of every character in it, save one. The robbers were bad; the priest and Levite were Jews; the Samaritan was a heretic; but the victim on the road, who was he? Was he a Jew, a Gentile or a Samaritan? Was he good or bad? Was he grateful or churlish? No one knows. Jesus did not describe him save thus far, that he was a man who needed help. Wherever humanity was in want, no matter what the creed or race or character, there Jesus' good-will sought a chance to serve. Such is the magnanimity of Jesus and it ushered in a new era in human brotherhood.

A soul, radiant with joy that no circumstances could quench, overflowing with generosity that no injuries could embitter and no antipathies could narrow, such is the impression of the Master's manhood.

TOPICS FOR THOUGHT AND DISCUSSION

L

CHAPTER III

The Master's Indignation.

DAILY READINGS

First Day, Third Week

Mark 3:1-6. And he entered again into the synagogue; and there was a man there who had his hand withered. And they watched him, whether he would heal him on the sabbath day; that they might accuse him. And he saith unto the man that had his hand withered, Stand forth. And he saith unto them, Is it lawful on the sabbath day to do good, or to do harm? to save a life, or to kill? But they held their peace. And when he had looked round about on them with anger, being grieved at the hardening of their heart, he saith unto the man, Stretch forth thy hand. And he stretched it forth; and his hand was restored. And the Pharisees went out, and straightway with the Herodians took counsel against him, how they might destroy him.

Pictures of Jesus, with a wan, sad face, and sermons emphasizing his meekness and humility, have left the widespread impression that quiet peacefulness was the dominant quality of the. Master. Consider this passage, then, and see how intensely indignant he could be and how his wrath could dare the hostility of men who had power to kill him. Is not wrath a part of every great character's equipment? Consider the Psalmist's outburst:

"Hot indignation hath taken hold upon me,
Because of the wicked that forsake Thy law.
I hate every false way.

I hate them that are of a double mind;

I hate and abhor falsehood."

Think over the times in your life when you were angry. Did your anger have the quality of Jesus' indignation?

Second Day, Third Week

Luke 17:2. It were well for him if a millstone were hanged about his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble.

Luke 20:45-47. And in the hearing of all the people he said unto his disciples, Beware of the scribes, who desire to walk in long robes, and love salutations in the marketplaces, and chief seats in the synagogues, and chief places at feasts; who devour widows' houses, and for a pretense make long prayers: these shall receive greater condemnation.

Why are we so often ashamed of our outbursts of anger? Would the Master ever have to regret his indignation over little children wronged or widows robbed by oily hypocrites? One of Frederick W. Robertson's friends said: "I have seen him grind his teeth and clench his fists when passing a man who he knew was bent on destroying an innocent girl." Will such anger ever call for remorse? Is not our anger generally personal resentment because of some private wrong? Is not that the reason why we are so often ashamed of our outbursts? Our wrath is altogether selfish. Consider then that the Master never spoke a word of anger when they brutally mistreated him; his indignation was aroused only over the abuse of others. What does Paul mean by, "Be ye angry and sin not"?

Third Day, Third Week

Matt. 23:23-28. Woe unto you, scribes and Pharisees, hypocrites! for ye tithe mint and anise and cummin, and have left undone the weightier matters of the law, justice, and mercy, and faith: but these ye ought to have done, and not to have left the other undone. Ye blind guides, that strain out the gnat, and swallow the camel!

Woe unto you, scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full from extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside thereof may become clean also.