These notions are familiar:  few will deny them in the abstract, and many are found loudly asserting them in relation to this or the other particular case.  But here as elsewhere, in the ardent application of ideas, there is a notable lack of simple comparison or sensibility to resemblance.  The European world has long been used to consider the Jews as altogether exceptional, and it has followed naturally enough that they have been excepted from the rules of justice and mercy, which are based on human likeness.  But to consider a people whose ideas have determined the religion of half the world, and that the more cultivated half, and who made the most eminent struggle against the power of Rome, as a purely exceptional race, is a demoralising offence against rational knowledge, a stultifying inconsistency in historical interpretation.  Every nation of forcible character—­i.e., of strongly marked characteristics, is so far exceptional.  The distinctive note of each bird-species is in this sense exceptional, but the necessary ground of such distinction is a deeper likeness.  The superlative peculiarity in the Jews admitted, our affinity with them is only the more apparent when the elements of their peculiarity are discerned.

From whatever point of view the writings of the Old Testament may be regarded, the picture they present of a national development is of high interest and speciality, nor can their historic momentousness be much affected by any varieties of theory as to the relation they bear to the New Testament or to the rise and constitution of Christianity.  Whether we accept the canonical Hebrew books as a revelation or simply as part of an ancient literature, makes no difference to the fact that we find there the strongly characterised portraiture of a people educated from an earlier or later period to a sense of separateness unique in its intensity, a people taught by many concurrent influences to identify faithfulness to its national traditions with the highest social and religious blessings.  Our too scanty sources of Jewish history, from the return under Ezra to the beginning of the desperate resistance against Rome, show us the heroic and triumphant struggle of the Maccabees, which rescued the religion and independence of the nation from the corrupting sway of the Syrian Greeks, adding to the glorious sum of its memorials, and stimulating continuous efforts of a more peaceful sort to maintain and develop that national life which the heroes had fought and died for, by internal measures of legal administration and public teaching.  Thenceforth the virtuous elements of the Jewish life were engaged, as they had been with varying aspects during the long and changeful prophetic period and the restoration under Ezra, on the side of preserving the specific national character against a demoralising fusion with that of foreigners whose religion and ritual were idolatrous and often obscene.  There was always a Foreign party reviling