terrible sentence, 'Ye serpents, ye generation of vipers, how shall ye esca^je the judgment of hell?' (Mt 2333).
Literature. — Besides the works quoted in the text, of which Wellhausen's, Bousset's, and Baldensperger's are especially im- portant, cf. Montet, Essai sur les oriyinea d. partis Sad. et Phar. 1883 ; Schiirer, HJP § 26, and Predigt Jesu in ihrem Verh. z. AT u. z. Jud. ; Weber, System d. altsyn. Paldst. Theologie, 1880 ; Sack, Die altjiid. lielifjion, 1889 ; Sieffert, 'Pharis. und. Sadd.' in Herzog, PJiE'-> xv. 264 ff. ; Dalman, Die Worle Jesu, 1898 (Wurds of Jesus, 1902); Wernle, Begin- nings of Christianity, 1903, i. chs. ii.-vii., ii. chs. iv.-vi. ; Jost, Gesch. des Judentkums, i. pp. 197-226 ; Ehrhardt, Der Grund- charalder der Ethik Jesu iin Verhdlt. z. d. mess. Hoffnungen s. Volkes, 1895 ; Haupt, Die eschatol. Aussagen Jesu, 1895 ; J. Weiss, Die Predigt Jesu vom Reiche Gottes, 1892 ; Toy, Judaism and Christianity, 1891, pp. 220-290, 331-362 ; Pro Christo et Ecclesia (1901), 16, 33; and art. 'Pharisees' in Hast- ings' DB. See also H. P. Liddon, Sermons on Some M'ords of Christ (1892), 221 ; J. B. Mozley, Univ. Serm.'^ (1876), 25 ; F. W. Robertson, Serrn., 1st ser. (1875), 115 ; and the controversy on the Gospel representation of the Pharisees by I. Abrahams in ■JQR xi. (1899), 626, and C. G. Jlontefiore in Hibbert Journ. i. (1902), 335, and reply by A. Menzies, do. 789.
Hugh M. Scott.
PHILANTHROPY.— Philanthropy ((ptXavepw-n-ia) is tlie love of man as man. It is love uncondi- tioned by self, or by partly selfish relations of family and nation. It is love unto the uttermost. The Greek word occurs twice in the NT. St. Paul u.ses it of the universal compassion of God for mankind (Tit 3^), and St. Luke uses it to describe the kindness of the ' barbarians ' of Melita towards the aliens shipwrecked on their coasts (Ac 28^). In botli cases the word is correctly used to describe the compassion wiiich recognizes no limitation. It is the element of universality that transforms humanitarian feeling into philanthropy. We shall not therefore consider here the kindliness that belongs in some measure to all human intercourse, nor even that special manifestation of it which is seen in the charity of the early Christian Church. We shall confine our attention to showing how Christ infused into the common human sentiment that M'hich completely transformed it, giving to it a finer motive, a larger range of acstivity, an absolute sanction, until St. John could venture to use his striking paradox, and say that the old law which they had had from the beginning was now ' a new commandment' (1 Jn 2"'- •*).
Human pitifulness for human suffering belongs to the nature of man. It has always made the tender grace in human intercourse, and not in- frequently it has risen to such heights as to com- mand the instinctive admiration of the world for all that is heroic. But at best it has been spas- modic in its manifestation, it has been uncertain in its degree of intensity, and it has been strictly limited in its range. Christ took the rudimentary instinct and made it into a universal law. It is limited now neither in the sphere of its operation, nor in the time of its application : it is valid over all the earth, and applies to all generations. It dominates all mankind, and lifts man up to tliose levels of life in which sacrifice is consummate and eternal. It is the germ out of which has sprung all the highest good in social intercourse ; out of it have come not only the occasional amenities of life, but even the moral usages of men. It is the secret of civilization, and its hold upon the imagination and conscience has become so great that it is now woven into the moral con- sciousness of men. It is a commandment as de- finite and as binding as any in the Decalogue ; it comprehends them all, and whei'e it is not honoured its neglect is visited with the contempt and censure of the world, while he who fails to obey it realizes in himself the degeneration which is the natural outworking of all Divine laM' abused by men. The Gospel story reveals the process by which this transformation has been made good. The evolu- tion by which compassion has been changed into
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philanthnqiij is so subtly described that it may easily escape the notice of the superficial reader, but to those who possess the necessary spiritual insight and enlightenment the storj' has all the charm of a natural development. It establishes the origin of the law : reveals Christ as its Author. Philanthropy is the immediate product of the In- carnation.
1. Jesus could scarcely have been born into a less promising sphere for tlie promulgation of such a lav. He could scarcely have found a less likely milieu than .Judaism atibrded for the cultivation of such a principle of life ; nor could He have made His attempt at a time when common human pitiful- ness seemed at a lower ebb, than in the days that marked the decadence of the Empire of Rome. The contemjjt of the Roman for the conquered, and of the Greek for the barbarian, has always been recognized. Plato speaks with commenda- tion of ' tlie pure and innate hatred of the foreign nature,' and Aristotle condones the slavery of his age, and complacently regards the slave as ' a kind of animate machine.' It is not until we come to the Stoicism of the Christian era that we meet with any teaching that apjjroaches philanthropy, though even here we have Seneca laying down, as motive for the high type of benevolence he incul- cated, tlie ' consciousness of having a noble nature" (dc Bcnrf. iv. \'2). Blood relationsliips iiave always and universally laid down marked boundaries in the empire of love, and these have found a com- plete and historic embodiment in caste as it may be studied in India to-day. But it maj- well be considered m iiether even this system is not left far behind by the Jew, who held tliat the Gentiles without the Law were accursed, thus excluding all foreigners not only from tlie regard of man but even from that of tiod. Yet the fact remains that Christ, horn into such a system, created the phil- anthropy tiiat ignores all frontiers, and does not hesitate to lay down life itself for those whose one claim is tiiat they share in the common humanity.