At the end of every seven years...a release. Deuteronomy 15:1, 2 Economical laws James Denney, D. D. One of the things that strikes a reader of Deuteronomy, and indeed of the Old Testament in general, is the way in which all kinds of subjects are brought under the scope of religion. The modern mind is ready with distinctions, and classifies subjects as religious, moral, political, scientific, economical, and so forth; but the Israelitish lawgivers, men with the prophetic spirit in them, subordinate politics, economics, and morals alike to religion. Laws, to whatever department of life they are applicable, are to be made and administered in the Spirit of God; they are not an end in themselves; their one end is to enable people so to live as that the purposes may be fulfilled for which God has called them into being and constituted them into societies. This high point of view must always be retained. If we know better than the Israelites the life which God intends human beings to live, we shall have a higher standard for our legislation than they; we shall be more bound than they to remember that law is an instrument of religion, a means to a spiritual end, and that it rests with us who make our own laws to adapt them, over the whole area of national life, to the ends which God sets before us. 1. In the first place, there is legislation regarding land. It proceeds upon the idea that the land belongs to God, and has been given by Him to the nation that on it as a foundation it may live that life of labour, of health, and of natural piety to which He has called it. Strictly speaking, there is no such thing as unrestricted private property in land. An individual does not have the power of alienating any part of it forever. One result, and no doubt one purpose of this was, to prevent a single worthless person from ruining his posterity by parting forever with what he really held in trust for them; another, was to prevent the accumulation of great masses of landed property, which was then the only kind of property, in the hands of individuals. Such accumulations, in the circumstances, and in most circumstances, could only lead to the practical enslavement of those who tilled the land to those who owned it. These aims of the land laws in Israel will very generally be acknowledged as worthy of approval. I suppose there is not a statesman in Europe who would not give a great deal to resettle on the land hundreds of thousands of those who have been driven or drawn into the towns. There is not one but sees that private property in land must , if the moral ends for which society exists are to be attained, be limited somehow. Similarly, legislation is justifiable — that is, it is in the line of a Divine intention — which aims at making it hard to beggar the poor, and hard to heap up wealth without limit. It is not a morally healthy situation in which one man of enormous wealth has thousands practically at his mercy. It is not good for him — I mean for his soul; it is not good for their souls either; and the law may properly aim, by just methods, at making it hard to create such a situation and impossible to perpetuate it. Unhappily, in most new countries the need of bribing settlers and capital has proved a temptation too strong to be resisted; and land has been parted with in masses, to individuals, on terms which have simply sown for future generations the seed of all the trouble under which older countries labour. The instinct for gain has proved stronger titan the devotion to ideal moral ends. The future has been sacrificed to the present, the moral interests of the community to the material interests of a few. 2. Besides the land, the Book of Deuteronomy contains a variety of laws regarding money, and particularly the lending of money. To begin with, the lending of money for interest was absolutely forbidden. The Israelites were not a commercial, but a farming people, and when a man borrowed, it was not to float a venture too great for his own means, but because he had got into difficulties, and wanted relief. To assist a brother in difficulty was regarded as a case of charity; he was to be relieved readily and freely; it were inhuman to take advantage of his distress to get him into one's power, as a money lender does his victim. It may be said, of course, that the effect of this law would be to discourage lending altogether; people would not be too ready to part with their money without some hope of profit. Probably this might be so, and to some extent with good effect. There are some people who borrow, and who ought not to do so. They ought not to have money lent to them. It is a mercy not to lend him money: it is a special mercy to protect him, as this law does, against the money lenders. But I am not sure that the law which prohibits lending money for interest has not another moral idea at the heart of it. As distinguished from agriculture, commerce, which depends so much more upon credit, i.e. upon money lent for interest, has a much larger element of speculation in it; and speculation is always to be discouraged, on moral grounds. Everyone knows that there are persons with little money of their own who contrive to make a livelihood by watching the ups and downs in the price of shares. This is a vocation which depends for its very existence on the lending of money for interest, and no one will say that it is morally wholesome, or that, whatever sensitiveness it may develop in certain of the intellectual faculties, it is elevating for the whole man. It would be far better for him to be doing field labour. But there is more still in this law. As it stands, I do not believe it is applicable to the vastly different conditions of modern life, especially in a trading community; here, to lend a trustworthy person money to carry on or extend his business may be what the law intended all lending to be, an act of charity. But the lender must consider his own position — I mean his moral position. His whole income may come — in many cases it does come — from investments. He lives on the interest of money he has lent. He takes no care of it, except to see at first that the investments are sound. He does no work in connection with it. He is largely ignorant of the use made of the power which it bestows. I am not going to say that no one should live on such terms: for many, life would be impossible otherwise. For many it is the proper reward of a life of labour: they are only reaping the fruit of their toils in earlier years. To such it is not likely to do any harm. But those who have inherited such a situation are undoubtedly exposed to moral perils of which they may easily become unconscious. They can live without needing to make their living; and there are very few people in a generation good enough to stand such a trial. Those who labour with the money are conscripts; let those who lend it be volunteers in all the higher services which society requires from its members. Let them be leaders in all philanthropies and charities, in all laborious duties which have it as their object to raise the moral and spiritual status of men. 3. A third class of economical laws which bulks largely in the Book of Deuteronomy, and to which special attention is due, is occupied with the care of the poor. This fifteenth chapter has a number of enactments bearing on this subject. The first is rather obscure, "At the end of every seven years thou shalt make a release." In the Book of Exodus ( Exodus 23:10 ) this law refers to the land, and its meaning is that every seventh year it is not to be cropped. Here, there is a year of release established for debts, though it is not clear whether it means that a debt due seven years was to be irrecoverable by legal process, or that every seventh year there should be a period of grace, during which no debt should be recoverable by law. Then, in the laws about lending, the duty of charity is strongly enforced. The forgotten sheaf in the field, or the gleanings of the vineyard and the olive are not to be too carefully gathered in; they are to be left for the stranger, the fatherless, and the widow, "that the Lord thy God may bless thee in all the works of thine hand." God is interested in humanity; He sees such consideration and rewards it, just as He sees inhumanity and judges it. But the most striking thing in these ancient poor laws is the way in which they realise the actual conditions of the life of the poor, and consider them. The lender is allowed to take a pledge, but if he takes the upper garment of the borrower he must not keep it all night. It is not only the poor man's cloak, but his blanket; he has nothing else to cover himself with, and God is angry with the man who inhumanly leaves his poor brother to shiver in the cold night air. So, too, no one may take the hand mill or the upper millstone as a pledge; that is to rob the poor of the means of grinding the handful of corn with which he keeps the breath in his body. We see from laws like these how excessively poor they were, yet the lawgiver who has the Spirit of God in him enters into this deep poverty, realises the conditions of life under it, and insists on due consideration for them. Business is business, of course; but humanity is also humanity, and it is an interest which no consideration of business will ever displace before God. And to refer in this connection to only one point more, what could be more beautiful than the law we find in verses 10 and 11 of Deuteronomy 24 ? It is a mean and inhuman temper, which is here reproved by God. The poor man is not to be insulted because he is in distress; he is to be treated by the lender as courteously and respectfully as if he were — what he is — his equal. The sacredness of his home is to be respected; he is not to be needlessly affronted before his children by having an unfeeling or insolent stranger walk into the house and carry off what he pleases. Laws like these move us to reflection on the provision which we ourselves make for the poor. On what a large scale poverty exists in the great cities! The practical difficulties of relieving distress without doing moral injury are undeniably very great, but I do not believe they will be overcome by men whom habitual contact with dishonesty and incapacity has rendered hard and inhuman. Those who have the care of the poor should care for them with humanity. They should care for their feelings too, and respect the common nature which is in them. If they do not, they suffer for it themselves, and one can hardly find a more odious type of human being than the man who has been hardened and brutalised by the administration of charity. There is one kind of criticism which has often been passed, and will no doubt continue to be passed, on such laws as these. It is this: they have never been kept. There is no evidence, for instance, that the law of the jubilee year, when all property returned to its original owners, was ever observed in Israel: as a means for preventing the dissipation of family property, or its accumulation in a few hands, it was a failure. So have all laws been which attempted to regulate the business of lending money, either by prohibiting interest altogether, or by fixing a maximum rate of interest. No law written in a book can ever compete with the living intellect of man, with his cunning and greed on the one hand, with his distress, his passions, or his stupidity on the other. There is a certain quantity of truth in this; but taken without qualification it is only a plea for anarchy — an invitation to give up the whole of the economical side of social existence to the conflict of ability, selfishness, and capital with incompetence, need, and passion. Surely there is a moral ideal for this side of existence; and surely if there is, it must find some expression, however inadequate, some assistance, however feeble, from the laws. We cannot by law protect people against the consequences of their vices or their follies; but we can provide in the law a safeguard for those interests which are higher than private gain or loss. We can make it impossible for anyone in the pursuit of private gain to trample humanity under foot. ( James Denney, D. D. ) Proclamation of release T. De Witt Talmage. My text was intended as an especial law to the ancients, and prefigured to all ages Gospel forgiveness. The fact is that the world is loaded down with a debt, which no bankrupt law or two-third enactment can alleviate. The voices of heaven cry, "Pay! Pay!" Men and women are frantic with moral insolvency. What shall be done? A new law is proclaimed, from the throne of God, of universal release for all who will take advantage of that enactment. 1. In the first place, why will you carry your burden of sin any longer? "The blood of Jesus Christ cleanseth from sin." Cut loose the cables which hold your transgressions, and let them fall off. Spiritual, infinite, glorious, everlasting release! "Blessed is the man whose transgressions are forgiven and whose sins are covered." 2. Some of you, also, want deliverance from your troubles. God knows you have enough of them. Physical, domestic, spiritual, and financial troubles. How are you going to get relief? The Divine Physician comes, and He knows how severe the trouble is, and He gives you this promise: "Weeping may endure for a night, but joy cometh in the morning." Does it not take effect upon you? Here, then, He pours out more drops of Divine consolation, and I am sure this time the trouble will be arrested: "All things work together for good to those who love God." All the Atlantic and Pacific oceans of surging sorrow cannot sink a soul that has asked for God's pilotage. The difficulty is, that when we have misfortunes of any kind, we put them in God's hand, and they stay there a little while; and then we go and get them again, and bring them back. A vessel comes in from a foreign port. As it comes near the harbour it sees a pilot floating about. It hails the pilot. The pilot comes on board, and he says: "Now, captain, you have had a stormy passage. Go down and sleep, and I will take the vessel into New York harbour." After a while the captain begins to think: "Am I right in trusting this vessel to that pilot? I guess I'll go up and see." So he comes to the pilot, and says: "Don't you see that rock? Don't you see those headlands? You will wreck the ship. Let me hold the helm for a while myself, and then I'll trust to you." The pilot becomes angry, and says: "I will either take care of this ship or not. If you want to, I will get into my yawl and go ashore, or back to my boat." Now we say to the Lord: "O God, take my life, take my all, in Thy keeping." We go along for a little while, and suddenly wake up, and say: "Things are going all wrong. O Lord, we are driving on these rocks, and Thou art going to let us be shipwrecked." God says: "You go and rest; I will take charge of this vessel, and take it into the harbour." It is God's business to comfort, and it is our business to be comforted. "At the end of seven years thou shalt make a release." 3. But what is our programme for the coming years? It is about the same line of work, only on a more intensified and consecrated scale. Ah, we must be better men and women. ( T. De Witt Talmage. ) A new chance J. Parker, D. D. God is putting lines of mercy amid all the black print of the law. It would seem as if wherever God could find a place at which He might utter some word of pity or compassion, He filled up that place with an utterance of His solicitude for the welfare of man. Flowers look lovely everywhere, but what must be the loveliness of a flower to the wanderer in a desert? So these Gospel words are full of charm wherever we find them, but they have double charmfulness being found in connection with institutions, instructions, precepts, and commandments marked by the severest righteousness. In the midst of time God graciously puts a year of release. We find in this year of release what we all need — namely, the principle of new chances, new opportunities, fresh beginnings. Tomorrow, said the debtor or the slave, is the day of release, and the next day I shall begin again: I shall have another chance in life; the burden will be taken away. The darkness will be dispersed, and life shall be young again. Every man ought to have more chances than one, even in our own life. God has filled the sphere of life with opportunities. But moral releases can only be accomplished by moral processes. The man who is in prison must take the right steps to get out of it. What are those right steps? — repentance, contrition, confession — open, frank, straightforward, self-renouncing confession; then the man must be allowed to begin again; God will, in His providence, work out for such a man another opportunity; concealment there must be none, prevarication none, self-defence none. Where the case lies between the soul and God — the higher morality still — there must be an interview at the Cross — a mysterious communion under the blood that flows from the wounded Christ. All this being done on the part of the creditor and the owner, what happens on the side of God? The answer to that inquiry is: "The Lord shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it" (ver. 4). God never allows us to obey the law without immediate and large compensation. We cannot obey the laws of health without instantly being the healthier; we cannot obey the laws of cleanliness without the flesh instantly thanking us, in stronger pulsations and wider liberties, for what we have done to it. A blessing is attached to all obedience, when the obedience is rendered to law Divine and gracious. The reward is in the man's own heart: he has a reward which no thief can take away from the sanctuary in which it is preserved; heaven is within. None can forestall God, or outrun God, or confer upon God an obligation which He cannot repay; He takes the moisture from the earth only that He may return it in copious showers. No man can serve God for nought. ( J. Parker, D. D. ) The year of release S. Lavington. I propose to consider death as the Christian's release, and then you will easily perceive what pleasure it must give to the believer, who is waiting for his discharge, to be told that the year of release is at hand. I. FOR THEY SHALL BE RELEASED FROM ALL LABOUR AND SORROW. 1. From labour ( Revelation 14:13 ). They know little of religion who think that a Christian has nothing to do. When Christ first calls us, He says: "Go, work today in My vineyard." There is not only a great variety of employments, but that which requires much application and labour. To mortify sin is difficult work. But courage, Christians, the year of release is at hand. In heaven there will be much service, but no kind of labour. They rest not, day nor night, from rapturous adorations, and yet feel no fatigue, for the joy of the Lord is their strength. 2. But I said also that you shall be released from sorrow as well as from labour. The sources of present grief are almost innumerable. There are personal, family, and national troubles; and these sometimes follow one another so quickly, that many have tears for their meat, night and day. But courage, Christians, the year of release is at hand, when they that sow in tears shall reap in joy. II. There will be A RELEASE FROM SIN. Though you go out of this world lamenting your numerous infirmities, you shall be presented before the throne of God without spot or wrinkle or any such thing. III. It will be A RELEASE FROM TEMPTATION. Within the gates of the New Jerusalem you shall be free from all assaults and troubles whatever, and be proclaimed more than conquerors through Him that loved you. IV. There will be A RELEASE FROM THIS STATE OF EXILE AND CONFINEMENT. Mysteries of Providence will then be unfolded, and the most delightful discoveries made of the infinite wisdom and goodness of God. The much greater mysteries of grace shall be also laid open; and fill our hearts with love and admiration, and our mouths with never-ending praises. ( S. Lavington. ) Forgiveness, freedom, favour I. THE RELEASE WHICH THE LORD DESIRED HIS PEOPLE TO GIVE. 1. They were, at the end of every seven years, to release every man his debtor from the debt which he had accumulated. A man might pay if he could, and he should do so. A man might, at some future time, if his circumstances altered, discharge the debt which had been remitted; but, as far as the creditor was concerned, it was remitted. 2. They were never to exact that debt again. The moral claim might remain, and the honest Israelite might take care that his brother Israelite should not lose anything through him; but, still, according to the Divine command, there was to be no exacting of it. None but a generous Lawgiver would have made such a law as this. It is noble-hearted, full of loving kindness; and we could expect that none but a people in whose midst there was the daily sacrifice, in the midst of whom moved the high priest of God, would be obedient to such a precept. 3. They were to do this for the Lord's sake: "because it is called the Lord's release." It is not enough to do the correct thing; it must be done in a right spirit, and with a pure motive. A good action is not wholly good unless it be done for the glory of God, and because of the greatness and goodness of His holy name. The most powerful motive that a Christian can have is this, "For Jesus' sake." You could not forgive the debt, perhaps, for your brother's sake; there may be something about him that would harden your heart; but can you not do it for Jesus' sake? This is true charity, that holy love which is the choicest of the graces. And then, like the Israelites, we may look believingly to the gracious reward that God gives. We do not serve God for wages; but still we have respect unto the recompense of the reward, even as Moses had. We do not run like hirelings; but yet we have our eye upon the prize of our high calling in Christ Jesus. They were not only to perform this kindness once, but they were to be ready to do it again. It is the part of Christians not to be weary in well doing; and if they get no reward for what they have done from those to whom it is done, still to do the same again. Remember how gracious God is, and how He giveth to the unthankful and the evil, and maketh His rain to fall upon the field of the churl as well as upon the field of the most generous. 5. While they were to forgive and remit, on this seventh year, the loans which remained unpaid, they were also to let the bondman go. It was not to be thought a hardship to part with a servant man or woman. However useful they might have been in the house or field, however much they were felt to be necessary to domestic comfort or farm service, they were to be allowed to go; and, what was more, they were not to go empty handed, but they were to receive a portion out of every department of the master's wealth. 6. Further, this setting free of their brother at the specified time was to be done for a certain reason: "Thou shalt remember," etc. How can you hold another a bondman when God has set you free? How can you treat another with unkindness when the Lord has dealt so generously with you? Down at Olney, when Mr. Newton was the rector of the parish, he put in his study this text where he could always see it when he lifted his eyes from his text while preparing his sermon, Remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee. Would it not do many Christians good if they had that text often before their eyes? Would it not excite gratitude to their Redeemer, and tenderness towards those who happened to be in subjection to them, tenderness to every sinner that is a bondslave under the law, tenderness to the myriads that swarm these streets, slaves to sin and self, and who are perishing in their iniquity? 7. The spirit of this release of the Lord is this, "Never be hard on anybody." It is true that the man made the bargain, and he ought to keep to it; but he is losing money, and he cannot afford it; he is being ruined, and you are being fattened by his mistake. Do not hold him to it. No Christian man can be a sweater of workers; no Christian man can be a grinder of the poor; no man, who would be accepted before God, can think that his heart is right with Him when he treats others ungenerously, not to say unjustly. II. THE RELEASE WHICH THE LORD GIVES TO US. 1. Let me proclaim to every sinner here, who owns his indebtedness to God, and feels that he can never discharge it, that if you will come, and put your trust in Christ, the Lord promises oblivion to all your debt, forgiveness of the whole of your sins. 2. This release shall be followed up by a nonexacting of the penalty forever. 3. God will do all this for thee on the ground of thy poverty. See the fourth verse: "Save when there shall be no poor among you. When you cannot pay half a farthing in the pound of all your great debt of sin, when you are absolutely bankrupt, then may you believe that Jesus Christ is your Saviour. 4. I may be addressing a soul here that says, "I like that thought, I wish I could catch hold of it; but I feel myself to be such a slave that I cannot grasp it." Well, the Lord may allow a soul to be in bondage for a time; indeed, it may be needful that He should. The Hebrew might be in bondage six years, and yet he went free when the seventh year came. There are reasons why the Spirit of God is to some men a Spirit of bondage for a long time. Hard hearts must be melted, proud stomachs must be brought down. 5. The man was set free at the end of the sixth year, paying nothing for his liberation. Though not freeborn, nor yet buying his liberty with a great sum, yet he was set free. O Lord, set some soul free tonight! 6. And when the Lord sets poor souls at liberty, He always sends them away full-handed. He gives something from the flock, and from the threshing floor, and from the wine press. 7. This act never seems hard to the Lord. He says to the Hebrew, in the eighteenth verse, "It shall not seem hard unto thee, when thou sendest him away free." It never seems hard to Christ when He sets a sinner free. 8. One thing I feel sure of, and that is, if the Lord sets us free, we shall want to remain His servants forever. We will go straight away to the door-post, and ask Him to use the awl; for, though we are glad to be free, we do not want to be free from Him. ( C. H. Spurgeon . ) Save when there shall be no poor among you. Deuteronomy 15:4-11 Rural poverty Charles T. Price. These two sentences (vers. 4 and 11) seem, at first sight, to contradict one another. There are three ways of reading the fourth verse. " Save when there shall be no poor among you," says the text. " To the end that there be no poor," reads the margin. Howbeit , there shall be no poor with thee, runs the Revised Version. The explanation may be briefly put thus: There would always be poor people among them; "howbeit, they must not let them be poor, i.e. not let them sink down in poverty. I. THE EXISTENCE OF POVERTY. My own experience has been that those who are most hurt cry out least. The most deserving, and generally the most pitiful, cases of distress have to be looked for. But, say some, is it not their own fault that they are so badly off? No doubt it often is so. Idleness, drink, waste, folly, incapableness may all cause poverty; but what of that? We cannot stand by and see people starve. It would be easier to die by hanging than hunger; but we do not even hang people except for high treason or murder. Much more must we not by any sin of omission condemn the innocent to suffer with the guilty — the hardworking wife or the helpless children for the sake of the worthless husband or father. The fact is that poverty is largely the consequence of an unequal struggle between the strong and the weak. II. THE DUTY OF RELIEVING POVERTY. Look at what Moses taught the Israelites. 1. That prevention is better than cure. There was never to be a "bitter cry of outcast" Canaan.(1) We may use our influence to encourage better education. With the next generation more intelligent, temperate, and capable, pauperism will be less.(2) We may exert our influence towards giving the labourer a heartier interest in the land he tills.(3) We may inculcate a love of independence. Poverty is no sin, but pauperism is a reproach, and should be felt as such. 2. That each nation, or community, or church, should care for its own poor. 3. That charity should be systematic. The time was precise — every third year; the quantity was precise — one tenth; the object was precise — "thy poor brother."Contrast with these laws of Moses the teaching of Christ. 1. The law of Moses aimed at preventing poverty. Christ came and found men poor. He did more than prevent; He cured. To heal sickness is a harder task than to maintain health. To deliver the needy when he crieth is often more difficult than to preserve him before he has had occasion to cry. Moses provided for keeping people up who were not overthrown; Christ actually went down to the low dark depths, and raised those who were sunk there. 2. Moses taught that each nation, or community, or church, should care for its own. To go beyond that was permitted, but not enjoined. Christ taught a much broader truth than that — charity without distinction. Our neighbour is not the person who lives next door to us, or who has most affinity with us; but the person who is nearest to our helping hand, even though he be a Jew and we are Samaritans. Our first duty is to our own, but not our last. Charity begins at home, but does not end there. 3. Moses was systematic, but Christ was above systems. There was no fixed standard with Him, except this. "Sell all that thou hast. and distribute unto the poor." There was no stint in His giving. It was not certain objects of His kindness whom He blessed: "Whosoever will, let him come." It was not every few years merely that He was benevolent; but "yesterday, today, and forever." ( Charles T. Price. ) The poor laws of the Bible Homilist. I. THE RULES THAT ARE HERE SUGGESTED FOR THE RELIEF OF THE POOR. 1. Contiguity. It is the poor "in thy land." Those living nearest us, other things being equal, have the first claim on our charity. Let it bless as it goes; work as the leaven in the meal, from particle to particle, until it gives its spirit to the mass. 2. Heartiness. "Thou shalt not harden," etc. The heart must go with the deed. 3. Liberality. "Open thine hand wide unto him." The liberality of men is not to be judged by the sums they subscribe, but by the means they possess. II. THE REASONS THAT ARE HERE SUGGESTED FOR THE RELIEF OF THE POOR. 1. Your relationship to the poor. "He is thy brother." He has the same origin, the same nature, the same great Father, the same moral relationships, as thyself. 2. The imprecation of the poor. "And he cry," etc. 3. The blessedness insured to the friend of the poor. 4. The Divine plan as to the permanent existence of the poor. ( Homilist. ) General Gordon's benevolence A poor dragoman told me that General Gordon used to come often to his house in Jerusalem when he and his wife lay ill, and that he would take any cushion or mat and put it on the floor as a seat, there being no chairs or furniture, and sit down with his Testament to read and speak to them about Christ. But his zeal did not end with such easy philanthropy. Ascertaining that a doctor's account had been incurred to the amount of three pounds, he went off secretly and paid it. Far away at Khartoum, he still thought of one whom he had thus striven to lead into the fold of Christ, and sent a letter to him which reached Jerusalem almost at the same time as the news of its writer's death. "That letter," said the poor Copt, "I would not part with for all that is in the world. General Gordon was a real Christian. He gave away all he had to the poor in Jerusalem and the villages round, and the people mourn for him as for their father." Kindness to the poor A poor sewing girl, who went to the late Dr. John F. Gray for advice, was given a, phial of medicine and told to go home and go to bed. "I can't do that, doctor, the girl replied, "for I am dependent on what I earn every day for my living." "If that's so," said Dr. Gray, I'll change, the medicine, a little. Give me back that phial." He then wrapped around it a ten-dollar bill, and returning it to her, reiterated his order, "Go home and go to bed," adding, "take the medicine, cover and all." He who takes account of the cups of cold water will not

Benson Commentary Deuteronomy 15:1 At the end of every seven years thou shalt make a release. Deuteronomy 15:1 . At the end of every seven years — When the seventh year comes, which is the end or last of the seven, Deuteronomy 15:9 ; Deuteronomy 15:12 . This termed here the year of release, was the sabbatical year spoken of Exodus 23:11 ; Leviticus 25:4 . The wisdom of the Hebrew constitution provided for a release of all debts and servitudes every seventh year, that the Jewish nation might not moulder away from so great a number of free subjects into the condition of slaves: see on Leviticus 25. Deuteronomy 15:2 And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it ; he shall not exact it of his neighbour, or of his brother; because it is called the LORD'S release. Deuteronomy 15:2 . Every creditor that lendeth aught shall release it — This cannot be meant of money lent to those who had borrowed it for the purchase of lands, trade, or other improvements, and who were able to pay; for nothing could have been more absurd than to have extinguished such debts, whereby the borrower was enriched. But it must be understood of money lent to an Israelite who was in poor circumstances, as appears from verse 4. According to this law, every poor Israelite who had borrowed money, and had not been able to pay it before, should this year be released from it. And though, if he were able, he was bound in conscience to pay it afterward, yet it could not be recovered by law. His brother — This is added to limit the word neighbour, which is more general, unto a brother, in nation and religion, an Israelite. The Lord’s release — Or, a release for the Lord, in obedience to his command, for his honour, and as an acknowledgment of his right in your estates, and of his kindness in giving and continuing them to you. Deuteronomy 15:3 Of a foreigner thou mayest exact it again : but that which is thine with thy brother thine hand shall release; Deuteronomy 15:4 Save when there shall be no poor among you; for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it: Deuteronomy 15:4 . Save when there shall be no poor — The words may be rendered thus, as in the margin of our Bibles: To the end that there be no poor among you. And so they contain a reason of this law; namely, that none be empoverished and ruined by a rigid exaction of debts. For the Lord shall greatly bless thee — If in this and other things you be obedient, God will so abundantly bless you that you shall be well able to forbear the requiring of your debts on the sabbatic year. Deuteronomy 15:5 Only if thou carefully hearken unto the voice of the LORD thy God, to observe to do all these commandments which I command thee this day. Deuteronomy 15:6 For the LORD thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee. Deuteronomy 15:7 If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: Deuteronomy 15:7-8 . Thou shalt not shut thy hand from thy poor brother — Because this law might tend to make some people cautious and niggardly in lending to the poor, as being assured they should lose the debt at the seventh year, if it were not paid before; or, upon this account, might make them sparing of their charities in other matters; Moses here cautions them against being influenced by so mean a principle, and charges every Israelite to look upon his poor neighbour as a brother, equally related to God as himself, who therefore would be sure to punish all uncharitableness to such as were his own people, as he would be to bless and reward those who, with a generous and bountiful heart, gratefully depended on his providence, and obeyed his commands. Open thy hand — That is, deal bountifully and liberally with him. Deuteronomy 15:8 But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. Deuteronomy 15:9 Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee. Deuteronomy 15:9-10 . Beware — Suppress the first risings of such uncharitableness. And thine eye be evil — Envious, unmerciful, unkind, as this phrase means, Proverbs 23:6 ; that is, thou grudge to relieve him. The opposite to this is a bountiful eye, Proverbs 22:9 . And it be sin unto thee — Charged upon thee as a sin. Thy heart shall not be grieved — That is, thou shalt give, not only with an open hand, but with a willing and cheerful mind, without which thy very charity is uncharitable, and not accepted by God. Deuteronomy 15:10 Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. Deuteronomy 15:11 For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land. Deuteronomy 15:11 . The poor shall never cease — God, by his providence, will so order it, partly for the punishment of your disobedience, and partly for the trial and exercise of your obedience to him, and charity to your brother. Deuteronomy 15:12 And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee. Deuteronomy 15:12 . If thy brother be sold — Either by himself or his parents, or as a criminal. Six years — To be computed from the beginning of his servitude, which is everywhere limited to the space of six years. Deuteronomy 15:13 And when thou sendest him out free from thee, thou shalt not let him go away empty: Deuteronomy 15:14 Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the LORD thy God hath blessed thee thou shalt give unto him. Deuteronomy 15:15 And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day. Deuteronomy 15:15-17 . The Lord redeemed thee — And brought thee out with riches, which, because they would not, God gave thee as a just recompense for thy service; and therefore thou shalt follow his example, and send out thy servant furnished with all convenient provisions. For ever — All the time of his life, or, at least, till the year of jubilee. Likewise — That is, either dismiss her with plenty, or engage her to perpetual servitude, in the same manner and by the same rites. Deuteronomy 15:16 And it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee; Deuteronomy 15:17 Then thou shalt take an aul, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise. Deuteronomy 15:18 It shall not seem hard unto thee, when thou sendest him away free from thee; for he hath been worth a double hired servant to thee , in serving thee six years: and the LORD thy God shall bless thee in all that thou doest. Deuteronomy 15:19 All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the LORD thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep. Deuteronomy 15:19-20 . All the firstling males thou shalt sanctify — Giving them to God on the eighth day. And thou shalt do no work with the female firstlings of the cow, nor shear those of the sheep. Even these must be offered to God as peace-offerings, or used in a religious feast. Year by year — Namely, in the solemn feasts, which returned upon them every year. Deuteronomy 15:20 Thou shalt eat it before the LORD thy God year by year in the place which the LORD shall choose, thou and thy household. Deuteronomy 15:21 And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the LORD thy God. Deuteronomy 15:22 Thou shalt eat it within thy gates: the unclean and the clean person shall eat it alike, as the roebuck, and as the hart. Deuteronomy 15:23 Only thou shalt not eat the blood thereof; thou shalt pour it upon the ground as water. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 00000000 LAW AND RELIGION Deuteronomy 12:1-32 ; Deuteronomy 13:1-18 ; Deuteronomy 14:1-29 ; Deuteronomy 15:1-23 ; Deuteronomy 16:1-22 ; Deuteronomy 17:1-20 ; Deuteronomy 18:1-22 ; Deuteronomy 19:1-21 ; Deuteronomy 20:1-20 ; Deuteronomy 21:1-23 ; Deuteronomy 22:1-30 ; Deuteronomy 23:1-25 ; Deuteronomy 24:1-22 ; Deuteronomy 25:1-19 ; Deuteronomy 26:1-19 WITH this section (chapters 12-26) we have at length reached the legislation to which all that has gone before is, in form at least, a prelude. But in its general outline this code, if it can be so called, has a very unexpected character. When we speak of a code of laws in modern days, what we mean is a series of statutes, carefully arranged under suitable heads, dealing with the rights and duties of the people, and providing remedies for all possible wrongs, then behind these laws there is the executive power of the Government, pledged to enforce them, and ready to punish any breaches of them which may be committed. In most cases, too, definite penalties are appointed for any disregard or transgression of them. Each word has been carefully selected, and it is understood that the very letter of the laws is to be binding. Every one tried by them knows that the exact terms of the laws are to be pressed against him, and that the thing aimed at is a rigorous, literal enforcement of every detail. Tried by such a conception, this Deuteronomic legislation looks very extraordinary and unintelligible. In the first place, there is very little of orderly sequence in it. Some large sections of it have a consecutive character; but there is no perceptible order in the succession of these sections, and there has been very little attempt to group the individual precepts under related heads. Moreover in many sections there is no mention of a penalty for disobedience, nor is there any machinery for enforcing the prescriptions of the code. There is, too, much in it that seems rather to be good advice, or direction for leading a righteous life, a life becoming an Israelite and a servant of Yahweh, than law. For instance, such a prescription as this, "If there be with thee a poor man, one of thy brethren, within any of thy gates, in thy land which Yahweh thy God giveth thee, thou shalt not harden thine heart nor shut thine hand from thy poor brother," can in no sense be treated as a law, in the hard technical sense of that word. It stands exactly on a level with the exhortations of the New Testament, e.g. , "Be not wise in your own conceits," "Render to no man evil for evil," and rather sets up an ideal of conduct which is to be striven after than establishes a law which must be complied with. There is no punishment prescribed for disobedience. All that follows if a man do harden his heart against his poor brother is the sting of conscience, which brings home to him that he is not living according to the will of God. In almost every respect, therefore, this Deuteronomic code differs from a modern code, and in dealing with it we must largely dismiss the ideas which naturally occur to us when we speak of a code of laws. Our conception of that is, clearly, not valid for these ancient codes; and we need not be surprised if we find that they will not bear being pressed home in all their details, as modern codes must be, and are meant to be. Great practical difficulties have arisen in India, Sir Henry Maine assures us, from applying the ideas of Western lawyers to the ancient and sacred codes of the East. He says that the effect of a procedure under which all the disputes of a community must be referred to regular law-courts is to stereotype ascertained usages, and to treat the oracular precepts of a sacred book as texts and precedents that must be enforced. The consequence is that vague and elastic social ordinances, which have hitherto varied according to the needs of the people, become fixed and immutable, and an Asiatic society finds itself arrested and, so to speak, imprisoned unexpectedly within its own formulas. Inconsistencies and contradictions, which were never perceived when these laws were worked by Easterns, who had a kind of instinctive perception of their true nature, became glaring and troublesome under Western rule, and much unintentional wrong has resulted. May it not be that the same thing has happened in the domain of literature in connection with these ancient Hebrew laws? Discrepancies, small and great, have been the commonplace of Pentateuch criticism for many years past, and on them very far-reaching theories have been built. It may easily be that some of these are the result rather of our failure to take into account the elastic nature of Asiatic law, and that a less strained application of modern notions would have led to a more reasonable interpretation. But granting that ordinary ancient law is not to be taken in our rigorous modern sense, yet the fact that what we are dealing with here is Divine law may seem to some to imply that in all its details it was meant to be fulfilled to the letter. If not, then in what sense is it inspired, and how can we be justified in regarding it as Divinely given? The reply to that is, of course, simply this, that inspiration makes free use of all forms of expression which are common and permissible at the time and place at which it utters itself. From all we know of the Divine methods of acting in the world, we have no right to suppose that in giving inspired laws God would create entirely new and different forms for Himself. On the contrary, legislation in ancient Israel, though Divine in its source, would naturally take the ordinary forms of ancient law. Moreover in this case it could hardly have been otherwise. As has already been pointed out, a large part of the Mosaic legislation must have been adopted from the customs of the various tribes who were welded into one by Moses. It cannot be conceived that the laws against stealing, for example, the penalties for murder, or the prescriptions for sacrifice, can have been first introduced by the great Lawgiver. He made much ancient customary law to be part and parcel of the Yahwistic legislation by simply taking it over. If so, then all that he added would naturally, as to form, be molded on what he found pre-existing. Consequently we may apply to this law, whether Divinely revealed or adopted, the same tests and methods of interpretation as we should apply to any other body of ancient Eastern law. Now of ancient Eastern codes the laws of Manu are the nearest approach to the Mosaic codes, and their character is thus stated by themselves (chapter 1., ver. 107): "In this work the sacred law has been fully stated, as well as the good and bad qualities of human actions and the immemorial rule of conduct to be followed by all." That means that in the code are to be found ritual laws, general moral precepts, and a large infusion of immemorial customs. And its history, as elicited by criticism, has very interesting hints to give us as to the probable course of legal development in primitive nations. It is sometimes said that the results of the criticism of the Old Testament, if true, present us with a literature which has gone through vicissitudes and editorial processes for which literary history elsewhere affords absolutely no parallel. However that may be as regards the historical and prophetical books, it is not true with regard to the legal portions of the Pentateuch. The very same processes are followed in Professor Buhler’s Introduction to his translation of the "Laws of Manu," forming Vol. 25. of "The Sacred Books of the East." as are followed, in the critical commentaries on the Old Testament law codes. Pages 67, seq. of Buhler’s Introduction read exactly like an extract from Kuenen or Dillmann: and the analysis of the text, with its resultant list of interpolations, runs as much into detail as any similar analysis in the Old Testament can do. Moreover the conjectures as to the growth of Manu’s code are, in many places, parallel to the critical theories of the growth of the Mosaic codes. The foundation of Manu is, in the last resort, threefold - the teaching of the Vedas, the decisions of those acquainted with the law, and the customs of virtuous Aryas. At a later time the teachers of the Vedic schools gathered up the more important of these precepts, decisions, and customs into manuals for the use of their pupils, written at first in aphoristic prose, and later in verse. These, however, were not systematic codes at all. As the name given them implies, they were strings of maxims or aphorisms. Later, these were set forth as binding upon all, and were revised into the form of which the "Laws of Manu" is the finest specimen. In Israel the process would appear to have been similar, though much simpler. It was similar; for though there are radical differences between the Aryan and the Semitic mind which must not be overlooked, the former being more systematic and fond of logical arrangement than the latter, a great many of the things which are common to Moses and Manu are quite independent of race, and are due to the fact that both legislations were to regulate the lives of men at the same stage of social advancement. But Manu was much later than Moses. Indeed, as we now have them, the laws of Manu are as late as the post-Ezraite Judaic code, and in temper and tone these two codes very nearly resemble each other. Consequently the earlier codes of the Pentateuch are simpler than Manu. When Israel left Egypt, custom must have been almost alone the guide of life. Moses’ task was to promulgate and force home his fundamental truths; in this view he must adopt and remodel the customary law so as to make it innocuous to the higher principles he introduced, or even to make it a vehicle for the popularizing of them. So far as he made codes, he would make them with that end. Consequently he would take up mainly such prominent points as were most capable of being, or which most urgently needed to be, moralized, leaving all the rest to custom where it was harmless. This is the reason, too, most probably, why the earlier codes are so short and so unsystematic. They are selections which needed special attention, not complete codes covering the whole of life. In fact the form and contents of all the Old Testament codes can be accounted for only on this supposition. As the codes lengthen, they do so simply by taking up, in a modified or unmodified form, so much more of the custom; and under the pressure of Yahwistic ideas these selected codes became more and more weighted with spiritual significance and power. That would seem to have been the process by which the inspired legislators of Israel did their work; and if it be so, some of the variations which are now taken to be certain indications of different ages and circumstances may simply represent local varieties of the same custom. Custom tends always to vary with the locality within certain narrow limits. It would be quite in accord with the general character of ancient customary law to believe that, provided the law was on the whole observed, there would be no inclination to insist upon excluding small local variations; and equally so that in a collection like the Pentateuch the custom of one locality should appear in one place, that of another in another. In that case, to insist that a certain sacrifice, for example, shall always consist of the same number of animals, and that any variation means a new and later legislation on the subject, is only to make a mistake. The discrepancy is made important only by applying modern English views of law to ancient law. Professor A. B. Davidson has shown in the Introduction to his "Ezekiel" (p. 53.) that this latter was probably Ezekiel’s view. "On any hypothesis of priority," he says, "the differences in details between him ( i.e. , Ezekiel) and the law ( i.e. , P) may be easiest explained by supposing that, while the sacrifices in general and the ideas which they expressed were fixed and current, the particulars, such as the kind of victims and the number of them, the precise quantity of meal, oil, and the like, were held non-essential and alterable when a change would better express the idea." The same principle would apply to the differences between Ezekiel and Deuteronomy, e.g. , the omission of the feast of weeks and of the law of the offering of the firstlings of the flock. If so, then obviously Ezekiel must have thought that the previous ritual law was not meant to be as binding as we make it. But, as has already been remarked, this law was elastic in more important matters; often, even when it seems to legislate, it is only setting up ideals of conduct. Before we leave this subject an example should be given, and the law of war may serve, especially if we compare it with the corresponding section of Manu. The provisions in Deuteronomy, chapter 20, according to which on the eve of a battle the officers should proclaim to the army that any man who had built a new house and had not dedicated it, or who had planted a vineyard and had not yet used the fruit of it, or who had betrothed a wife and not yet taken her, or who was afraid, should retire from the danger, as also the provisions that forbid the destruction of fruit-trees belonging to a besieged city, cannot have been meant as absolute laws. Yet that is no ground for supposing that they could have been introduced only after Israel, having ceased to be a sovereign state, waged no war, and that consequently they are interpolations in the original Deuteronomy. For the similar provisions of the laws of Manu were given while kings reigned, and were addressed to men constantly engaged in war. Yet this is what we find: "When he (the king) fights with his foes in battle, let him not strike with weapons concealed (in wood), nor with (such as are) barbed, poisoned, or the points of which are blowing with fire. Let him not strike one who (in flight) has climbed on an eminence, nor a eunuch, nor one who joins the palms of his hands (in supplication), nor one (who flees) with flying hair, nor one who sits down, nor one who says ‘I am thine,’ nor one who sleeps, nor one who has lost his coat of mail, nor one who is naked, nor one who is disarmed, nor one who looks on without taking part in the fight, nor one who is fighting with another foe, nor one whose weapons are broken, nor one afflicted (with sorrow), nor one who has been grievously wounded, nor one who is in fear, nor one who has turned to flight; but in all these cases let him remember the duty (of honorable warriors)." With an exact and unremitting obligation to observe these precepts war would be impossible, and we may be sure that in neither case were they meant in that sense. They simply set forth the conduct which a chivalrous soldier would desire to follow, and would on fitting occasions actually follow; but by no means what he must do, or else break with his religion. Only by hypotheses like these can the form and the character of such laws be properly explained, and if we keep them constantly in mind, some at least of the difficulties which result from a comparison of the law and the histories may be mitigated. Such being the character of the Deuteronomic code, the question has been raised whether its introduction and acceptance by Josiah was not a falling away from the spirituality of ancient religion. Many modern writers, supported by St. Paul’s dicta concerning the law, say that it was. Indeed the very mention of law seems to depress writers on religion in these days, and Deuteronomy appears to be to them a name of fear. But whatever tendencies of modern thinking may have brought this about, it is nevertheless true that experience embodied in custom and law is the kindly nurse, not the deadly enemy, of moral and spiritual life. Without law a nation would be absolutely helpless; and it is inconceivable that at any stage of Israel’s history they were without this guide and support. As we have seen, they never were. First they had customary law; then along with that short special codes, e.g. , the Book of the Covenant and the Deuteronomic code; and even when the whole Pentateuchal law as we have it had been elaborated, a good deal must still have been left to custom. Consequently there was nothing so startling and revolutionary in the introduction of Deuteronomy as many have combined to represent. Indeed it is difficult to see how it altered anything in this respect. Of all forms of law, customary law is perhaps that which demands and receives most unswerving obedience. Under it, therefore, the pressure of law was heavier than it could be in any other form. It does not appear how the fact that those observing it did not think of that which they obeyed as law, but simply custom, altered the essential nature of their relation to it. They were guided by ordinances which did not express their own inward conviction, and were not a product of their own thought. They obeyed ordinances from without, and these ought therefore to have had the same effect upon the moral and spiritual life as written laws. For they cannot be said to have regulated only civil life. Religious life (even if the Book of the Covenant be Mosaic or sub-Mosaic, as I believe; much more if it be post-Davidic, as many say) must have been largely regulated by the customs of Israel. If law then be in its own nature, as the antinomians tell us, destructive of spontaneity and progress, if it necessarily externalizes religion, then there would have been as little room for the religion of the prophets before Deuteronomy as after it. But, as a matter of fact, no falling off in spirituality took place after Deuteronomy. Wellhausen says that with law freedom came to an end, and this was the death of prophecy. But he can support his thesis only by denying the name of prophet to all the prophets after Jeremiah. It is difficult to see the basis of such a distinction. It is judged by this, if by nothing else-that it compels Wellhausen to deny that the author of Second Isaiah is a prophet. That he wrote anonymously is held to prove that he felt this himself. Now a view so extraordinarily superficial has no root, and every reader of that most touching and sublime of all the Old Testament books will simply stand amazed at the depth of the critical prejudice which could dictate such a judgment. If the post-Deuteronomic prophets are not prophets, then there are no prophets at all, and the whole discussion becomes a useless logomachy. But even if Ezekiel and Second Isaiah and the rest are not prophets, they are at least full of spiritual life and power, so that the decay of spiritual religion which the adoption of Deuteronomy is supposed to have brought about must be considered purely imaginary on that ground also. And this contention is strengthened by the theories of the critical school themselves. If the bulk of the Psalms, as all critics incline to believe, or all of them, as some say, are post-exilic, then the first centuries of the post-exilic period must have been the most spiritually minded epoch in Israelite history. The depth of religious feeling exhibited in the Psalms, and the comprehension of the inwardness of man’s true relation to God by which they are penetrated, are the exact contrary of the externality and superficiality which the introduction of written law is said to have produced. So long as the Psalms were being written religious life must have been vigorous and healthy, and to date the beginnings of Pharisaic externalism from Josiah’s day must consequently be an error. After what has been said it is scarcely necessary to discuss Duhm’s views of the opposition between prophecy and Deuteronomy, It will be sufficient to ask how the latter can have turned against prophecy, when it is in its essence an embodiment of prophetic principles in law, and was introduced and supported by prophets. But, it may be said, after all prophecy did decay, and ultimately die, and that too during the period after Deuteronomy. Is there not in that admitted fact a presumption that this law did work against prophecy? If so, then it is more than met by the fact that the decay of spiritual religion became noticeable only some centuries after this, and that the immediate effect of Deuteronomy was rather to deepen and intensify religion, and to keep it alive amid all the vicissitudes of the Captivity and Return. Moreover the break-up of the national life was sufficient to account for the slow decay and final cessation of prophecy. From the first, prophecy had been concerned with the building up of a nation which should be faithful to Yahweh. Its main function had been to interpret and to foretell the great movements and crises of national life-to read God’s purpose in the great world movements and to proclaim it. With Israel’s death as a nation the field of prophecy became gradually circumscribed, and ultimately its voice ceased. Consequently, though in the main the final cessation of prophecy was connected with the rise of externalism in religion and with the great decay of spiritual life in the two or three centuries before Christ, the destruction of the nation would account for the feebleness of prophecy during a period when the inner spiritual life was flourishing as it flourished after Deuteronomy. Moreover, as religion became more inward and personal, prophecy, in the Old Testament sense, had less place. Though in New Testament times spiritual life and spiritual originality and power were more present than at any time in the world’s history, prophecy did not revive. In the whole New Testament there is not one purely prophetic book save the Revelation, and that is apocalyptic more than simply prophetic; and though there was an order of prophets in the early Church, if they had any special function other than that of preachers their office soon died out. If then the denationalizing of religion and its growth in individualism and inwardness in New Testament times prevented the revival of prophecy, we may surely gather that the same things, and not the introduction of written law, brought it to an end in the Old Testament. Nor does St. Paul’s judgment as to the meaning and use of law, in Galatians, when rightly understood, contradict this. No doubt he seems to say that the Mosaic law by its very nature as law is incompatible with grace, that it necessarily stands out of relation to faith, and that its principle is a purely external one, so much wages for so much work: Further, he clearly regards it as having been interpolated into the history of Israel between the promises given to Abraham and the fulfillment of them in the redemption by Christ, and as having served only to increase sin and to drive men thus to Christ. But when he says this he is replying mainly to the Pharisaic view of the law which was represented by the Judaizers, and finds himself all the more at home in refuting it that it was his own view before he became a Christian. According to that view, the whole law, both the moral and ceremonial provisions of it, was necessary to obtain moral righteousness, and the mere doing of the legally prescribed things gave a claim to the promised reward. So interpreted, law had all the evil qualities he states, and stood in absolute hostility to grace and faith, the great Christian principles. The only difficulty is that St. Paul does not say, as we should expect him to do, that originally the law was not meant to be so regarded. He seems to admit by his silence that the Pharisaic view of the law was the right one. But if he does, he cannot have meant to include Deuteronomy. For there law is made to have its root and ground in grace. It is given to Israel as a token of the free love of God, and it is a law of life which, if kept, would make them a peculiar people unto God. Further, love to God is to be the motive from which all obedience springs, so that this law is bound up with both grace and faith. But the probability is that St. Paul admits the Pharisaic view only because it is that view with which alone he has to contend in the case in hand. For in Romans 7:1-25 he gives us quite another conception of the Mosaic law. There he is thinking of it mainly from an ethical point of view, and he regards it as full of the Spirit of God, as a norm of moral life which not only continues to be valid in Christianity, but which finds in the Christian life the very fulfillment which it was intended to have. It presses home too the moral ideal upon the man with extraordinary power, and marks and emphasizes the terrible divergence between his aspirations and his actual performance. This is a much higher office than that which he assigns to law in Galatians; and hence one gathers that he is not speaking in Galatians exhaustively and conclusively, but is condemning rather a way of regarding the Mosaic law with which he had once sympathized than that law in its own essential character. In its moral aspects, as represented by the Decalogue, the law is of eternal obligation. From it comes the light which brings to the Christian that moral unrest and dissatisfaction which is one of God’s Divinest gifts to His people. In this aspect, the law is holy and just and good: instead of favoring the critical view St. Paul leaves it without any fragment of real support. Our conclusion is, therefore, that the anti-nomianism, which makes the acknowledgment of Deuteronomy by Josiah and his people the turning-point for the worse in the religious history of Israel, is unfounded. The nation had always been under law, and previous to Deuteronomy under even written law. This code was not in any previously unheard-of way made the law of the kingdom. Its very contents are conclusive against that view, for it contains much that could not be enforced by the State. Instead of trying to do by external means that which the persuasions of the prophets had failed to do, Josiah and his people did just what they would have had to do, when they became convinced that the prophetic principles ought to be carried out. They made an agreement to follow these Divine commands, these God-given principles, in actual life. But there is no hint that they regarded Deuteronomy as the sum of the Divine ordinances for the life of men. Indeed there are many references to other Divine laws; and the priestly oracle remained, after Deuteronomy as before it, a source of Divine guidance. Deuteronomy therefore did not destroy prophecy; the post-exilic Psalms are proof that it did not destroy spiritual life: and the Pauline view of the law, in at least one series of passages, coincides entirely with the view that law stated as it is stated in Deuteronomy may be one of the mightiest influences to mould, and enrich, and deepen, moral and spiritual life. Deuteronomy 15:1 At the end of every seven years thou shalt make a release. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.