It may be worth while, by way of completing the picture, to add just one further point. When our author reaches the end of the passage in Matthew, where the “eunuchs for the kingdom of heaven’s sake” are extolled, he finds himself in some perplexity (pp. 690, 691). Clearly, his moral sense is revolted. But how gentle is his language! You will find nothing here about “eternal dishonour” or the like. He lowers his voice in submissive reverence, and tries to find excuses for the Gospel, so that you cannot recognise in him that “higher tribunal” which condemned without mercy what he thought the “weak spot” in _the law of his ancestors_. True, this fact demands no comment; but I am reminded of the author’s anticipation (Introduction, p. xix) that Christian critics would find him too Jewish, and Jewish critics too Christian, and I merely wish to remark that this difference of attitude will stamp him, even in the eyes of Jewish critics, as, in one respect at least, _too much of a Jew_. After what has been said above, it may perhaps appear to many that it was not worth while to give so much attention to such a book, and possibly from the point of view of scholarship and literature they are right. But, as I have already hinted, the book deserves special attention as a revelation of the psychology of a certain section of Jews. It shows us a new kind of Jew, hitherto unknown to history, who has lost every trace of the mighty sorrow which his ancestors felt for the exile of the nation and the exile of the _Shechinah_,[178] and who yet has a sorrow of his own—the sorrow of a meaningless isolation. He sees that the world has gone its own way, leaving the Jews alone with their _Torah_. This isolation is not unbearable so long as the Jew understands or feels that it is necessary to the preservation of his sacred ideals; but the real need for it can certainly not be felt by those Jews who think that the difference between themselves and their neighbours is “external and artificial,” and for whom Judaism is nothing but a dear inheritance, which must be preserved out of respect for their fathers. Hence they seek in various ways to escape from their isolation. Thirteen years ago they believed that they could attain their object by basing Judaism on certain universal beliefs of the Theists. Now they recognise that this is not enough; they go a step further, and tack on Jesus and the Gospels. This development appears clearly from many passages in the book under notice, of which I will quote here one of the most explicit: