centered and exclusive, it nevertheless abounds in suggestions that its
content can be appreciated the full only by those whose sympathies run
out to men at the very ends of the earth. In the eyes of the Scriptures
a human being is a human being anywhere. The differences between men are
as nothing compared to the likenesses. Every revelation must begin
somewhere and must attack its problems in proper sequence, one after the
other; but mere priority of approach does not mean that one problem is
inherently more important than another. Leaders among the Jews early
tried to impress this upon the Jewish mind. Considered in its historical
setting, the book of Jonah is one of the most spiritually daring books
ever written. Jonah stands as a type of Jew who would not admit anything
of worth in human beings outside of Judaism. Rather than carry the word
of the Lord to Nineveh he would leave his country and go to Tarshish;
rather than turn back and resume the journey to Nineveh, he would
consent to be cast overboard in a storm. Forced at last to deliver his
message, he announced it with the grim satisfaction of expecting to see
Nineveh destroyed. And the final text of the book is that Jonah must
learn not merely to proclaim his message to the Ninevites, but to
proclaim his message with sympathy and genuine human interest. The Jews
were a long time learning the lesson, but not longer than other peoples
have been. Just because of the human interest involved, the missionary
impulse is necessary to a spiritual seizure of the biblical revelation.

It is important that we keep the missionary motive on the right basis.
It is true that the Scriptures will never be adequately appropriated
until all kindreds and peoples and tongues bring their contributions.
Some phases of the truth the Oriental mind must seize before the
Occidental mind can be brought to appreciate them. When the final
revelation comes it will be adapted to the understanding of any kindred
under heaven. It is worth while to spread the Christian revelation for