everywhere, and flash its light into the innermost recesses of his home and Synagogue.
To be sure, they were intensely Jewish, these communities of strangers. Like our scattered colonists in distant lands, they would cling with double affection to the customs of their home, and invest with the halo of tende memories the sacred traditions of thir faith. The Grecian Jew might well look with contempt, not unmingled with pity, on the idolatrous rites practised around, from which long ago the pitiless irony of Isaiah had torn the veil of beauty, to show the hideousness and unreality beneath. The dissoluteness of public and private life, the frivolity and aimlessness of their pursuits, political aspirations, popular assemblies, amusements, in short, the utter decay of society, in all its phases, would lie open to his gaze. It is in terms of lofty scorn, not unmingled with idignation, which only occasionally gives way to the softer mood of warning, or even invitation, that Jewish Hellenistic literature, whether in the Apocrypha or in its Apocalyptic utterances, address heathenism.
From that spectacle the Grecian Jew would turn with infinite satisfaction, not to say, pride, to his own community, to think of its spiritual enlightenment, and to pass in review its exclusive privileges. [1 St, Paul fully describes these feelings in the Epistle to the Romans.] It was with no uncertain steps that he would go past those splendid temples to his own humbler Synagogue, pleased to find himself there surrounded by those who shared his descent, his faith, his hopes; and gratified to see their number swelled by many who, heathens by birth, had learned the error of their ways, and now, so to speak, humbly stood as suppliant 'strangers of the gate,' to seek admission into his sanctuary. [1 The 'Gerey haShaar,' proselytes of the gate, a designation which some have derived from the circumstance that Gentiles were not allowed to advance beyond the Temple Court, but more likely to be traced to such passages as Ex. xx. 10; Deut. xiv. 21; xxiv. 14.] How different were the rites which he practised, hallowed in their Divine origin, rational in themselves, and at the same time deeply significant, from the absurd superstitions around. Who could have compared with the voiceless, meaningless, blasphemous heathen worship, if it deserved the name, that of the Synagogue, with its pathetic hymns, its sublime liturgy, its Divine Scriptures, and those 'stated sermons' which 'instructed in virtue and piety,' of which not only Philo, [a De Vita Mosis, p. 685; Leg ad Caj. p. 1014.]Agrippa, [b Leg. ad Caj. p. 1035.] and Josephus, [c Ag. Apion ii. 17.]
speak as a regular institution, but whose antiquity and general prevalence is attested in Jewish writings, [2 Comp. here Targ. Jon. on Judg. v. 2, 9.1 feel more hesitation in appealing to such passages as Ber. 19 a, where we read of a Rabbi in Rome, Thodos (Theudos?), who flourished several generations before Hillel, for reasons which the passage itself will suggest to the student. At the time of Philo, however, such instructions in the Synagogues at Rome were a long, established institution (Ad Caj. p. 1014).] and nowhere more strongly than in the book of the Acts of the Apostles?
And in these Synagogues, how would 'brotherly love' be called out, since, if one member suffered, all might soon be affected, and the danger which threatened one community would, unless averted, ere long overwhelm the rest. There was little need for the admonition not to 'forget the love of strangers.' [3 Hebr. xiii. 2.] To entertain them was not merely a virtue; in the Hellenist dispersion it was a religious necessity. And by such means not a few whom they would regard as 'heavenly messengers' might be welcomed. From the Acts of the Apostles we knew with what eagerness they would receive, and with what readiness they would invite, the passing Rabbi or teacher, who came from the home of their faith, to speak, if there were in them a word of comforting exhortation for the people, [d Acts xiii. 15.] We can scarcely doubt, considering the state of things, that this often bore on 'the consolation of Israel.' But, indeed, all that came from Jerusalem, all that helped them to realise their living connection with it, or bound it more closely, was precious. 'Letters out of Judaea,' the tidings which some one might bring on his return from festive pilgrimage or business journey, especially about anything connected with that grand expectation, the star which was to rise on the Eastern sky, would soon spread, till the Jewish pedlar in his wanderings had carried the news to the most distant and isolated Jewish home, where he might find a Sabbath, welcome and Sabbath-rest.
Such undoubtedly was the case. And yet, when the Jew stepped out of the narrow circle which he had drawn around him, he was confronted on every side by Grecianism. It was in the forum, in the market, in the counting, house, in the street; in all that he saw, and in all to whom he spoke. It was refined; it was elegant; it was profound; it was supremely attractive. He might resist, but he could not push it aside. Even in resisting, he had already yielded to it. For, once open the door to the questions which it brought, if it were only to expel, or repel them, he must give up that principle of simple authority on which traditionalism as a system rested. Hellenic criticism could not so be silenced, nor its searching light be extinguished by the breath of a Rabbi. If he attempted this, the truth would not only be worsted before its enemies, but suffer detriment in his own eyes. He must meet argument with argument, and that not only for those who were without, but in order to be himself quite sure of what he believed. He must be able to hold it, not only in controversy with others, where pride might bid him stand fast, but in that much more serious contest within, where a man meets the old adversary alone in the secret arena of his own mind, and has to sustain that terrible hand-to-hand fight, in which he is uncheered by outward help. But why should he shrink from the contest, when he was sure that his was Divine truth, and that therefore victory must be on his side? As in our modern conflicts against the onesided inferences from physical investigations we are wont to say that the truths of nature cannot contradict those of revelation, both being of God, and as we are apt to regard as truths of nature what sometimes are only deductions from partially ascertained facts, and as truths of revelation what, after all, may be only our own inferences, sometimes from imperfectly apprehended premises, so the Hellenist would seek to conciliate the truths of Divine revelation with those others which, he thought, he recognized
in Hellenism. But what were the truths of Divine revelation? Was it only the substance of Scripture, or also its form, the truth itself which was conveyed, or the manner in which it was presented to the Jews; or, if both, then did the two stand on exactly the same footing? On the answer to these questions would depend how little or how much he would 'hellenise.
One thing at any rate was quite certain. The Old Testament, leastwise, the Law of Moses, was directly and wholly from God; and if so, then its form also, its letter, must be authentic and authoritative. Thus much on the surface, and for all. But the student must search deeper into it, his senses, as it were, quickened by Greek criticism; he must 'meditate' and penetrate into the Divine mysteries. The Palestinian also searched into them, and the result was the Midrash. But, whichever of his methods he had applied, the Peshat, or simple criticism of the words, the Derush, or search into the possible applications of the text, what might be 'trodden out' of it; or the Sod, the hidden, mystical, supranatural bearing of the words, it was still only the letter of the text that had been studied. There was, indeed, yet another understanding of the Scriptures, to which St. Paul directed his disciples: the spiritual bearing of its spiritual truths. But that needed another qualification, and tended in another direction from those of which the Jewish student knew. On the other hand, there was the intellectual view of the Scriptures, their philosophical understanding, the application to them of the results of Grecian thought and criticism. It was this which was peculiarly Hellenistic. Apply that method, and the deeper the explorer proceeded in his search, the more would he feel himself alone, far from the outside crowd; but the brighter also would that light of criticism, which he carried, shine in the growing darkness, or, as he held it up, would the precious ore, which he laid bare, glitter and sparkle with a thousand varying hues of brilliancy. What was Jewish, Palestinian, individual, concrete in the Scriptures, was only the outside, true in itself, but not the truth. There were depths beneath. Strip these stories of their nationalism; idealise the individual of the persons introduced, and you came upon abstract ideas and realities, true to all time and to all nations. But this deep symbolism was Pythagorean; this pre-existence of ideas which were the types of all outward actuality, was Platonism! Broken rays in them, but the focus of truth in the Scriptures. Yet these were rays, and could only have come from the Sun. All truth was of God; hence theirs must have been of that origin. Then were the sages of the heathen also in a sense God, taught, and God, teaching, or inspiration, was rather a question of degree than of kind!
One step only remained; and that, as we imagine, if not the easiest, yet, as we reflect upon it, that which in practice would be most readily taken. It was simply to advance towards Grecianism; frankly to recognise truth in the results of Greek thought. There is that within us, name it mental consciousness, or as you will, which, all unbidden, rises to answer to the voice of intellectual truth, come whence it may, just as conscience answers to the cause of moral truth or duty. But in this case there was more. There was the mighty spell which Greek philosophy exercised on all kindred minds, and the special adaptation of the Jewish intellect to such subtle, if not deep, thinking. And, in general, and more powerful than the rest, because penetrating everywhere, was the charm of Greek literature, with its brilliancy; of Greek civilisation and culture, with their polish and attractiveness; and of what, in one word, we may call the 'time-spirit,' that tyrannos, who rules all in their thinking, speaking, doing, whether they list or not.
