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 26:1-19WITH 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.



LAWS OF SACRIFICE

Deuteronomy 12:1-32.

IT is a characteristic of all the earlier codes of law-the Book of the Covenant, the Deuteronomic Code, and the Law of Holiness-that at the head of the series of laws which they contain there should be a law of sacrifice. Probably, too, each of the three had, as first section of all, the Decalogue. The Book of the Covenant and Deuteronomy undeniably have it so, and the earlier element which forms the basis of Leviticus 17:1-16; Leviticus 18:1-30; Leviticus 19:1-37; Leviticus 20:1-27; Leviticus 21:1-24; Leviticus 22:1-33; Leviticus 23:1-44; Leviticus 24:1-23; Leviticus 25:1-55; Leviticus 26:1-46, not improbably had originally the same form. If so, we may assume that the order of the precepts has in a measure been determined by the order of the commandments. On this account the laws for the cultus would naturally come first. For just as the first commandment is, "Thou shalt have no other god before Me," and the second forbids all idolatrous images, so the laws begin with provisions meant in the main to ward off idolatry. Israel’s great calling was to receive and to spread the truth concerning God. That was the center of the sacred deposit of Divine and revealed truth committed to that nation; and it is most instructive to see how, not only in historical statements, but even in the form in which early Israelite legislation is handed down to us, the Decalogue dominates all the details of it. It formulated in as concrete a shape as was possible the Divine demand that Israelites should love God and their neighbor, and therefore the legislative provisions and statutes begin with ordinances dealing with sacrifice.

To us in modern times it may seem almost bathos to connect such an antecedent with such a consequent; but it seems so, only because we have difficulty in apprehending the meaning and importance of sacrifice in primitive religion. For sacrifice had in Israel a meaning and importance of its own, and a present value at every period, which in no way depended upon its typical or prophetic value as pointing forward to the sacrifice of Christ. It supplied the religious needs of men even apart from the clearness of their knowledge about its ultimate purpose. Sacrifice, especially in its simplest meaning, was in heathenism absolutely essential as a means of approach to God. To come before a great man without a gift was in ancient days an outrage. It was therefore inevitable that men should approach their gods in the same manner. Sacrificial gifts expressed the dependent’s joy in a gracious lord, and also the homage and reverence due from a subject to a king. Further, as all good things were regarded as the gifts of the gods to their worshippers, the sacrifices conveyed thanks for good gifts received, and joined the gods and their worshippers by a common participation in the Divine gift which connected them as eaters at the same table. But sacrifices had a higher reach of expression even than that. As they were brought to the gods they were the symbols of the self-devotion of the offerer to the service of his god; and where there was need of propitiation because of offence consciously given, or offence felt by the deity for unknown reasons, these gifts took on in some measure a reconciling or propitiatory quality.

Now the Old Testament sacrifices had in them, unquestionably, all these elements: but as Yahweh was high above all heathen deities in moral character, they also took on a depth and intensity of meaning which they could never have on the soil of heathen religious conceptions. Along this line of sacrificial ritual, therefore, all the spiritual emotions of Israel flowed; and to hold that sacrifice had no real place in the religion of Yahweh would be almost equivalent to saying that neither love, nor penitence, nor prayer, had any real place in it either. All these found utterance in sacrifice and along with it; and it has yet to be shown that they had any regular and acceptable utterance otherwise. To regulate sacrifice and keep it pure must, therefore, have been one chief means of guarding against the degradation of Yahweh to the level of the gods of the heathen.

But there is another and very important reason for it. Both in the days when Moses parted from his people, and also in the time of Manasseh, the people stood confronted by very special danger just at this point.

At the earlier period they were about to enter upon intimate contact with the Canaanites, their superiors in culture and in all the arts of civilized life, but corrupted to the core. Further, the Canaanite corruption was focused in their religious rites and worship, and evil could not fail to follow if the people suffered themselves to be drawn into any participation in it. For if Professor Robertson Smith be right, the central point of ancient sacrifice was the communion between the god and his worshippers in the sacrificial feast. They became of one kin with each other and with the god, and this close relationship made the communication of spiritual and moral infection almost a certainty.

In Manasseh’s day again it was natural that legislation on the same subject, and warnings of even a more solemn kind, should be repeated. A prophetic lawgiver writing at that date had before him, not only the possibility of evil, but actual experience of it. The laws and warnings of the earlier code had been defied and neglected. The faith of the chosen people had been miserably perverted by contact with the Canaanites; the whole history of prophecy had been a struggle against corrupt and insincere worship; and now the monstrous sacrifices to Moloch and the invasion of Assyrian idolatry had degraded Yahweh and destroyed His people, so that scarce any hope of recovery remained. In bracing himself for one more struggle with this desperate corruption, the Deuteronomist naturally repeated in deeper tones the Mosaic warnings. The command utterly to uproot and trample under foot the symbols and instruments of Canaanite worship, he brings, from the less prominent place it occupies in the Book of the Covenant, to the first place in his own code. To break with that and all other forms of idolatry, utterly and decisively, had come to be the first condition of any upward movement. The degrading and defiling bondage to idolatry into which his people had fallen must end. With trumpet tongue he calls upon them to break down the Canaanite altars, dash in pieces their obelisks, and burn their Asherim with fire.

To some moderns it may seem that such excessive energy might, with better effect, have been expended upon the denunciation of moral evils, such as cruelty and lust and oppression, rather than of idolatry. We have grown so accustomed to the distinctions drawn by the Church of Rome, and in later times by the neo-classicists, between worshipping God through an image or a picture, or in any natural object or natural force, and the actual worship of the image or picture or natural object itself, that we have sophisticated our minds. But the author of Deuteronomy knew by bitter experience that such subtle, and, in great part, sophistical distinctions had no application to his people and his time. Their worst immoralities were, he knew well, rooted in their idol-worship. For idolatry in any form binds all that is highest in man to the sphere of nature, i.e., of moral indifference. Just as a conception of God which rigorously separated Him from nature, which made His will the supreme impelling force in the world, and which conceived His essential attributes to be entirely ethical, was the fountain of the higher life in Israel, so a lapse into idolatry of any kind was the negation of it all. No doubt some moral life would have remained in Israel, even if the lapse had become universal. But, even at its best, this natural morality of self-preservation has no future and no goal. It does not lead the van of human progress; it merely comes after, to ratify the results of it. Only when social morality is taken up into a wider sphere than its own, -only when it is conceived as the path by which man can co-operate with a sublime purpose lying beyond himself, -can it maintain itself as the inspiration of human life, impelling to progress and guiding it. Now, so far as history teaches, this energy of moral life has been attained only where the conception of God which makes moral perfection to be His essential nature has been accepted and cherished. But no natural religion can rise to that; hence idolatry must always be destructive of ethical religion. It must destroy faith in the moral character of God.

Further, it must destroy the moral character of man. In the last resort all idolaters are equally acceptable to their god, if only they bring the prescribed gifts and accurately perform the prescribed ceremonies. The lewd and the chaste, the cruel and the merciful, the revengeful and the forgiving, are all equally accepted when they sacrifice. Non-moral or positively immoral gods can care nothing about such differences. Of this fact and its results no man acquainted with the history of Israel could doubt. The main zeal of the prophets was at all times directed against those who were steeped in moral evil, but were zealous in all that concerned sacrifice, and against the amazing folly of a people who thought to bind the living God to their cause and their interests by mere bribes, in the shape of thousands of bullocks and ten thousand rivers of oil. This conception was bound up essentially with idolatry. But the evil of it was intensified in the Semitic idolatries with which Israel specially defiled itself. Their cruelty and obscenity were unspeakable. Now by Israel’s idolatry Yahweh was made to appear tolerant of Moloch and Baal, as if they were equals. Every quality which the Mosaic revelation had set forth as essential to the character of Yahweh-His purity, His mercy, His truth-was outraged by the society which His worshippers in Manasseh’s days had thrust upon Him. No reform, then, had the least chance of stability till the axe was laid at the root of this wade-spreading up as tree.

Deuteronomy, therefore, grapples first and grapples thoroughly with the evil, and strikes it a blow from which it was never to recover. The inspired writer repeats with new energy the old decrees of utter destruction against the Canaanite sanctuaries; for though these were for the most part no longer in Canaanite hands, the High Places still existed; and the principle of that old prohibition was more clamant for recognition and realization than it had ever been in the history of Israel before.

Then he goes on to proclaim the new law, that no sacrifice should any longer be offered save at the one central sanctuary chosen by Yahweh. There is no such provision in the Book of the Covenant, and there is no hint in the legislation of Deuteronomy that its author knew of the Tabernacle and its sole right as a place of sacrifice. From beginning to end of the code he never mentions the Tabernacle nor the sacrifices there; and in the very terms in which he permits the slaughter of animals for food in Deuteronomy 12:15-16, and Deuteronomy 12:20-25, though he obviously repeals a custom which has been embodied in the Priestly Code as a law, {Lev 17:3 ff.} he makes no reference to that passage. Consequently this at least may be said, that he may quite conceivably have been ignorant of Leviticus 17:3 ft. In ignorance of it, he might write as he has done; and if not ignorant, it would be much more natural to refer to it. When we add to this negative testimony the positive testimony of Deuteronomy 12:8 and Deuteronomy 12:13, which we have already discussed in Chapter 1, there would seem to be little room for doubt that the priestly law on this subject was not before the writer of Deuteronomy. Consequently we are justified in regarding this as the first written law actually promulgated on this subject. Hezekiah had attempted the same reform; but he had, so far as we know, neither published nor referred to any law commanding it, and his work was entirely undone. The Deuteronomist, more convinced than he that this step was absolutely necessary to complete the Mosaic legislation on idolatry, and filled with the same inspiration of the Almighty, completed it; and though a reaction followed Josiah’s enforcement of this law also, its existence saved the life of the nation. Its principles kept the nation holy, i.e., separate to their God, during the Exile, and at the return they were dominant in the formation of the "congregation."

Certainly there is no lack of earnestness in the way in which these principles are urged. With that love of repetition which is a distinguishing mark of this writer, he expresses the commandment first positively, then negatively. Then he brings in the consequential alteration in the law regarding the slaughtering of animals for food. Again he returns to the command, explaining, enlarging, insisting, and concludes with a reiteration of the permission to slaughter. Efforts, of course, have been made to show that this repetition is due to the amalgamation here of no fewer than seven separate documents! But little heed need be given to such fantastic attempts. It is, once for all, a habit of this writer’s mind to shrink from no monotony of this kind. There is not one important idea in his book which he does not repeat again and again; and where repetition is so constant a feature, and where the language and thought is so consistent as it is here, it is worse than useless to assert separate documents. The writer’s earnestness is sufficient explanation. He saw plainly that, so long as the provincial High Places existed and were popular, it would be impossible to secure purity of worship. The heathen conceptions of the Canaanites clung about their ancient sanctuaries, and, like the mists from a fever swamp, infected everything that came near. Inspection sufficiently minute and constant to be of use was impracticable; there remained nothing but to decree their abandonment. When the whole worship of the people was centered at Jerusalem, corruption of the idolatrous kind would, it was hoped, be impossible. There, a pious king could watch over it; there, the Temple priesthood had attained to worthier ideas in regard to sacrifice and the fulfillment of the law than the priests elsewhere. Josiah accordingly rigorously enforced this new law.

Such a change, aimed solely at religious ends, did not stop there. Is many ways it affected the social life of the people; in Deuteronomy 12:15-16, and Deuteronomy 12:20, Deuteronomy 12:24, the author meets one hardship connected with the new law, by allowing men to slay for food at a distance from the altar. According to ancient custom, no flesh could be eaten by any Israelite, save when the fat and the blood had been presented at the altar. During the wilderness journey there would be little difficulty regarding this. In the desert very little meat is eaten; and so long as life was nomadic there would be no hardship in demanding that: those who wished to make sacrificial feasts should wander towards the central place of worship rather than from it. It has been disputed whether there was in those days a tabernacle such as the Priestly Code describes; but there certainly was, according to the earliest documents, a tent in which Yahweh revealed Himself and gave responses. As we have seen, there must have been sacrifice in connection with it; and though worship at other places where Yahweh had made His name to be remembered was permitted, this sanctuary in the camp must have had a certain preeminence. A tendency, but according to the words of Deuteronomy nothing stronger than a tendency, must have shown itself to make this the main place of worship.

When the people crossed the Jordan into the land promised to the fathers, and had abandoned the nomadic life, great difficulty must have arisen. For those at a distance from the place where the Tabernacle was set up, the eating of meat and the enjoyment of sacrificial feasts would, by this ancient customary law, have been rendered impossible, if the attendance at one sanctuary had been obligatory. Only if men could come to local sanctuaries, each in his own neighborhood, could the religious character of the festivals at which meat was eaten be preserved. The nature of men’s occupations, now that they had become settled agriculturists, and the dangers from the Canaanites so long as they were not entirely subdued and absorbed, alike forbade such long and frequent journeys to a central sanctuary. The conquest must consequently at once have checked any tendency to centralization that may have existed; and there is reason to believe that the acceptance of the Canaanite High Places as sanctuaries of Yahweh was in great part caused by the demands of this ancient law concerning the "zebbach." In any case it must have helped to overcome any scruples that may have existed. But when the Tabernacle and Ark were brought to Zion, and still more when the Temple was built, the centripetal tendency, never altogether dead, must have revived. For there was peace throughout the land and beyond it. No danger from the Canaanites existed; and the political centralization which Solomon aimed at, and actually carried out, as well as the superior magnificence of the Solomonic Temple and its priests, must have attracted to Jerusalem the thoughts and the reverence of the whole people. What Deuteronomy now makes law may have then first arisen as a demand of the Jerusalem priests. At all events, the very existence of the Temple must have been a menace to the High Places; and we may be sure that among the motives which led the ten tribes to reject the Davidic house, jealousy for the local sanctuaries must have been prominent.

But the separation of the ten tribes would only strengthen the claim of the Temple on Zion to be for Judah the one true place of worship. The territory ruled from Jerusalem was now so small that resort to the central sanctuary was comparatively easy. The glorious memories of the Davidic and Solomonic time would center round Jerusalem. Any local sanctuaries would be entirely dwarfed and overshadowed by the splendor and the, at least comparative, purity of the worship there. Priests of local altars too must inevitably have sunk in the popular estimation, and even in their own, to a secondary and subordinate position, as compared with the carefully organized and strictly graded Jerusalem priests. Even without a positive command, therefore, the people of Judah must have been gradually growing into the habit of seeking Yahweh at Jerusalem on all more solemn religious occasions; and though the High Places might exist, their repute in the Southern Kingdom must have been decreasing. Of course if a command was given in the Mosaic time which had been neglected, the tendencies here traced must have been stronger and more definite than we have depicted them. When the prophetic teachings of Isaiah which proclaimed Jerusalem to be "Ariel," the "sacrificial hearth," or "the hearth of God," were so wondrously confirmed by the destruction of Sennacherib’s host before the city, the unique position of Zion must have been secured; and after that only those who were set upon idolatry can have had much interest in the High Places. Hezekiah’s effort to abolish these latter is quite intelligible in these circumstances; and we may feel assured that, as Wellhausen says, "The Jewish royal temple had early overshadowed the other sanctuaries, and in the course of the seventh century they were extinct or verging on extinction."

Along with this there must have grown, up a measure of laxity in regard to the provision that all slaughtering for food should take place at the sanctuary. Many would doubtless go to Zion, many would continue to resort to the High Places, and a number, from a mere halting between two opinions, would probably take their "zebhachim" to neither. Consequently the law before us would by no means be so revolutionary as Duhm, for instance, pictures it. He says: "I do not know if in the whole history of the world a law can be pointed to which was so fitted to change a whole people in its innermost nature and in its outward appearance, at one stroke, as this was. The Catholic Church even has never by all her laws succeeded in anything in the least like it." But we have seen evidence of a very strong and continuous pressure to this point, at least in Judah. History during centuries had justified and intensified it; so that in all probability the true worshippers of Yahweh found in the new law not so much a revolution as a ratification of their already ancient practice. To idolaters, of course, its adoption must have meant a cessation of their idolatry; but the change in the people and in their life would, though extensive, be only such as any ordinary reform would produce. Duhm overlooks altogether the very small territory which the law affected. A long day’s walk would bring men from Jericho, from Hebron, from the borders of the Philistine country, and from Shechem and Samaria to Jerusalem. If Deuteronomy made a revolution, it must have been confined within the modest limits of substituting a whole for a half-day’s journey to the Sanctuary.

Moreover it is a mistake to say that sacrifice at one central sanctuary "took religion away from the people," as Duhm says. If spiritual religion be meant, it ultimately brought religion more vitally home to them. For when the priestly system was fully carried out, the demands of household religion were met, as the post-exilic Psalms show, by the adoption of the practice of household prayer without reference to sacrifice, and finally by the institution of the synagogue. A more spiritual method of approach to God was substituted for a less spiritual in the remote places and in the homes of the people. And the public worship even gained. It became deeper, and more penetrated with a sense of the necessity of deliverance from sin. It is true, of course, that in the end Pharisaic legalism perverted the new forms of worship, as heathen externalism had perverted the old. But in neither case was the perversion a necessity. In both it was simply a manifestation of the materialistic tendency which dogs the footsteps of even the most spiritual religion, when it has to realize itself in the life of man. It is enough for the justification of the whole movement led by Josiah to say that it held the Judaean exiles together; that it kept alive in their hearts, as nothing else did, their faith in God and in their future; and that on their return it gave them the form which their institutions could most profitably take. Further, under the forms of religious and social life which this movement generated, the true, heartfelt piety which the prophets so mourned the want of became more common than ever it had been before.

The establishment of the central altar as the only one was the main object of this law; but there is much to be learned from the very terms in which this is expressed. They breathe the same love for man and sympathy with the poor which forms one of the most attractive characteristics of our book. The gracious bonds of family affection, the kindly feeling that should unite masters and servants, the helpfulness which ought to distinguish the conduct of the rich to the poor, and above all the cheerful enjoyment of the results of honest labor, are to be preserved and sanctified even in the ritual of sacrifice. "Thou shalt rejoice before Yahweh in all that thou puttest thine hand unto," is here the motto, if we may so speak, of religious service. That, indeed, is to be made the opportunity for the discharge of all humane and brotherly duties; and the religious life is at its highest when the worshipper rejoices himself, and shares and sheds abroad his joy upon others. The love of God is here most intimately blended with love of the brethren. Masters and servants, slaves and free, the high and the low, are to be reminded of their equal standing in the sight of God, by their common participation in the sacrificial meals; and the poorest are to be permitted an equal enjoyment of the luxuries of the rich in these solemn approaches to Yahweh. The Deuteronomist here reaches the highest stage of religious life, in that he shows himself in nowise afraid of human joy. As we have seen, he knows the value of austerity in religion. He is well enough aware that war against evil is not made with rose-water. But then he is equally far from the extreme of suspecting all affection not directly turned to God, of regarding natural gladness as a ruinous snare to the soul. This finely balanced, this just attitude to all aspects of life, is a most notable thing at this epoch in the history of the world, and considering the circumstances of the time it is little short of a marvel. It is true, of course, that the religion of Israel was always finely human. It could run into excesses, and was marked by many imperfections; but asceticism, the doctrine which holds pain and self-denial to be in themselves good, when it did intrude into Israel, always came from without. Nevertheless the heartiness and thoroughness with which all gracious human feelings and all kindly human relations are here taken up into religion is remarkable, even in the Old Testament. More, perhaps, than anything else in this book, it shows the sweetening and wholesome effect of demanding supreme love to God as man’s first duty. "If any man come to Me and hate not his father and mother," says Christ, "he cannot be My disciple," {Luk 14:26} and many purblind critics have found this to be a hard saying. But all who know men know, that when God in Christ is made so much the supreme object of love that even the most sacred human obligations seem to be disregarded in comparison, the human affection so thrust into the background is only made richer far than it otherwise could be.

THE RELATION OF OLD TESTAMENT SACRIFICE TO CHRISTIANITY

BUT it may be asked, What is the relation of this Divinely sanctioned ritual law of sacrifice to our religion in its present phase? To that question various answers are being returned, and indeed it may be said that on this point almost all the main differences of Christians turn. The Church of Rome maintains in essence the sacerdotal view of the later Old Testament times, though in a spiritualized Christian shape, and to this the High Anglican view is a more or less pronounced return. The Protestant Churches, on the other hand, regard priests and sacrifices as anachronisms since the death of Christ. In that, for the most part, they regard the significance of sacrifice as being summed up and completed; and the present dispensation is for them the realization in embryo of that which Old Testament saints looked forward to-a people of God, every true member of which is both priest and prophet, i.e., has free and unrestricted access to God, and is authorized and required to speak in His name. The interest of Protestant Christians, therefore, in priesthood and sacrifice in the Old Testament sense, though very great and enduring, has no connection with the continuation of sacrifice. They look upon the Old Testament ritual as wholly obsolete now. It was simply a stage in the religious development of the chosen people, and as such it has no claim to be continued among Christians.

By a curious allegorical process, however, some devout Protestants keep alive their interest in Old Testament ritual by finding in it an elaborate symbolism covering the whole field of evangelical theology. But this revivification of the old law is too arbitrary and subjective, as well as too improbable, to have an abiding place in Christianity. It is, moreover, useless for the guidance of life; for all that is thus ingeniously put into the Levitical ordinances is found more clearly and directly expressed elsewhere. The amount of religious symbolism in the earlier stages of Israelite religion is small, and very simple and direct. Even in the most elaborate parts of the Levitical legislation, e.g., in the directions regarding the Tabernacle, the purposely allegorical element is kept within comparatively narrow limits; and we may boldly say that the mind which delights in finding spiritual mysteries in every detail of the sacrificial ritual is Rabbinical rather than Christian. On the other hand we need not enter upon a discussion of the view held by "Modern" or Broad Church theologians and by Unitarians, that sacrifice was merely a heathen form taken over into Mosaism, that it had no special significance there, and that the ideas connected with it have absolutely no place in enlightened Christian theology: The Christianity which attaches no sacrificial signification to the death of Christ has, so far as I know, never shown itself to be a type of religion able to create a future, and it is only with types of Christianity that do and can live we have to do. Our question here therefore is limited to this, Which of the two types of view, the Roman Catholic or the Protestant, is truest to the Old Testament teaching?

Externally, perhaps, the evidence seems to favor the Roman Catholic position; for the prophets either directly say, or imply, that sacrifice shall be restored with new purity and power in the Messianic time. This is so patent a fact that it led Edward Irving to say that it was the Old Testament economy that should abide, and that of the New Testament which should pass away. But the inner progress and development of Old Testament religion is quite as decisively on the other side. As we have seen, Old Testament piety had at the beginning almost no recognized expression save in connection with sacrifice, and the Exile first trained the people to faithfulness to God without it, sowing the seed of a religious life largely separate from the sacrificial ritual. Then the ordinance demanding sacrifice at one central altar, which, though introduced by Deuteronomy, was made the exclusive law only by the post-exilic community, furthered the growth of these germs, so that they produced the synagogue system. This completed the severance of the ordinary daily religion of the bulk of the people from sacrificial ritual, so far as that was attained within the limits of Judaism, and prepared the way for Pauline Christianity, in which all allegiance to ritual Judaism is cast off. Now, as between the external and internal evidence, there can be little doubt that the latter has by far the greater weight, especially as the external evidence can, perfectly well, be read in a different sense. The Old Testament promises that sacrifice should be restored may be held to have been fulfilled by the sacrificial death of Christ, which completed and filled up all that had gone before. In that case the evidence that sacrifice and ritual are now obsolete for Christians is left standing alone, and the Protestant view is justified.

And the case for this view is strengthened immeasurably by observing that the modern sacerdotalism has taken up as essential what was the main vice of sacrificial worship in the old economy. That was, as we have seen, the tendency to rest on the mere performance of the external rite, without reference to the disposition of the heart or even to conduct. Rivers of oil and hecatombs of victims were thought sufficient to meet all possible demands on God’s part, and against this the polemic of the prophets is unceasing. Now in almost all modern sacerdotalism the doctrine of the efficacy of sacraments duly administered, apart from right dispositions in either him who administers them or in him who receives them, has been affirmed. It is not now, as it was in the "old time," an evil tendency which had to be assiduously fought against, but which could not be overcome. It is openly incorporated in the orthodox teaching and is distinctly provided for in the ideal of Christian worship. That marks a considerable falling away from the prophetic ideal: it can hardly be regarded as the appointed end of that great religious movement which the prophets dominated and directed for so long. The teaching of Deuteronomy certainly is, that wherever mere external acts are supposed to have power to secure entrance into the spiritual world of life and peace, there the character of God is misconceived and religion degraded. What it demands is the inward and spiritual allegiance of faithful men to God. What it depicts as the essence of religious life is a set of the whole nature Godward, as deep and irresistible as the set of the tides-

"Such a tide as moving seems asleep,

Too full for sound and foam."

Under no sacerdotal system can that view be unreservedly accepted, and therein lies the condemnation of every such system. So far as it is allowed to prevail, the force of the prophetic polemic has to be ignored or evaded, and in greater or less degree the same spiritual decay which the prophets mourned over in Israel must appear.

But it is not only where trust in the mere opus operatum is theoretically justified that it makes its baleful presence felt. It may surreptitiously creep in where the door is theoretically shut against it. The tendency is very deep-seated in human nature; and many evangelical preachers, who repudiate all sacramentarianism, and throw the full emphasis of Christian religious life upon grace and faith, yet bring back again in subtler shape that very thing which they have rejected. For example, instead of the reception of the sacrament at the hands of ordained ministers, a man’s acceptance with God is sometimes made to depend upon a declaration of belief that Christ has died for him, or that he has been redeemed and saved by Christ. Wherever such statements are forced upon men, there is a tendency to assume that a decisive step in the spiritual life is taken by the mere utterance of them. The motives which actuate the utterer are taken for granted; the existence of such a set of the spiritual nature to God as Deuteronomy demands is supposed to be proved by the mere spoken words; and men who cannot or will not say such things glibly are unchurched without mercy. What is that but the opus operatum in its most offensive shape? But in whatever shape it appears, the Deuteronomic demand for love to God, with the heart and soul and strength, as essential to all true spiritual service and sacrifice, condemns it. Love to God and love to men are the main things in true religion. All else is subordinate and secondary. Sacrifice and ritual without these are dead forms. That is the Deuteronomic teaching, and by it, once for all, the true relation of the cultus to the life is fixed.

Nevertheless the priestly and sacrificial system of the Old Testament has even for Christians a present importance, for it is an adumbration of that which was to be done in the death of Christ. It has an unspeakable value, when rightly used, as an object-lesson in the elements which are essential to a right approach to a Holy God on the part of sinful men. Even in heathenism there were such foreshadowings; and nothing is more fitted to exalt our views of the Divine wisdom than to trace, as we can now do, the ways in which man’s seekings after God, even beyond the bounds of the chosen people, took forms that were afterwards absorbed and justified in the redeeming work of our Blessed Lord. For example, Professor Robertson Smith says of certain ancient heathen piacular sacrifices, "The dreadful sacrifice is performed, not with savage joy, but with awful sorrow, and in the mystic sacrifices the deity himself suffers with and for the sins of his people and lives again in their new life." Now if we admit that he is not unduly importing into these sacrifices ideas which are really foreign to them, surely awe is the only adequate emotion wherewith a believer in Christ can meet such a strange prophecy, in the lowest religion, of that which is deepest in the highest. The sacrificial system in general was founded, in part at least, on belief in the possibility and desirability of communion with God. In the sacrificial feasts this was supposed to be attained, and the essential religious needs of mankind found expression in much of the ritual. If the death of the god, and his returning to life again in his people found a prominent place in piacular sacrifices in various lands, that suggests that in some dim way even heathen men had learned that sin cannot be removed and forgiven without cost to God as well as to man, and that communion in suffering as well as in joy is a necessary element of life with God. The human heart, Divinely biased, asserted itself in effort after such association with Deity, and in the feeling that sin was that element in life which it would make the highest demand upon the Divine love to set effectively aside.

But if such preparation for the fullness of the time was going on in heathenism, if the mind and heart of man, driven forward by Divinely ordered experience and its own needs, could produce such forecasts in the ritual of heathen religion, we surely must admit that the religious ritual in Israel had an even more intimate connection with that which was to come. For we claim that in guiding the destinies of Israel God was, in an exceptional manner, revealing Himself, that among them He established the true religion, unfolded it in their history, and prepared as nowhere else for the advent of Him who should make real and objective the union of God and man. Here consequently, if anywhere, we should expect to find the permanent factors in religion recognized even in the forms of worship, and the less permanent allowed to fall away. We should also expect the ritual of the cultus to grow in depth of meaning with time, and that it would more and more recognize the moral and spiritual elements in life. Finally, we should expect that it would be the parent of conceptions rising above and beyond itself, and more fully consonant with the revelation given by Christ than anything in heathenism.

Now all these expectations would seem to have been fulfilled; and it is reasonable to assume that those sacrificial ideas which corresponded to the deepened consciousness of sin, and synchronized apparently with the decay of Israel’s political independence, are rightly applied to the elucidation of the meaning of Christ’s death. Of course mistakes may be and have been made in the application of this principle; the most common being that of forcing every detail of the imperfect and temporary provision into the interpretation of the perfect and eternal. Sometimes, too, the significance of the life and coming of Christ are obscured by a too exclusive attention to His sacrificial death. But the principle in itself must be sound, if Christianity is in any sense to be regarded as the completion and full development of the Old Testament religion. Besides the immediate significance of sacrifice which the worshippers perceived and by which they were edified, there was another significance which belonged to it as a step in the long progress which had been marked out for this people in the Divine purpose. Regarded from that standpoint, the sacrifices, and the ritual connected with them, had a meaning for the future also, were in fact typical of the final sacrifice which would need to be offered only once for all. How much of this was understood by the men of ancient Israel we have no means of knowing. Some, doubtless, had a faint perception of it; but at its clearest it was probably more a dissatisfaction with what they had, leading them to look for some better sacrifice, than any more definite understanding. But what they only dimly guessed was, as we can now see, the inner meaning of all; and it is perfectly legitimate to use both the provisional and the perfected revelations to explain each other. On these grounds the New Testament freely makes use of the ancient ritual to bring out the full significance of the sacrifice of Christ.

No doubt a different view has to be reckoned with. Many say that the whole of this typical reference is a begging of the question. In the infancy of mankind sacrifice was a natural way of expressing adoration and of seeking the favor of the gods. In the heathen world it reached its highest manifestation in those piacular sacrifices of which Robertson Smith speaks, but which nevertheless were merely an outgrowth of Totemism. In Israel sacrifice was taken up by the religion of Yahweh and embodied in it. The spiritual forces which were at work in that nation used it as a means whereby to express themselves; and when Christ came to complete the revelation, His purely ethical and spiritual work was unavoidably expressed in sacrificial terms. But that is no guarantee that the essential thing in the work of Christ was sacrifice. On the contrary, the sacrificial language used about it is of no real importance. It is simply the natural and unavoidable form of expression, in that place and at that time, for any spiritual deliverance. In short, had there been really nothing sacrificial in the death of Christ, the religious meaning and significance of it would have been expressed in sacrificial language, for no other was available. Consequently the presence of such language in the New Testament does not prove that the sacrificial meaning belongs to its main and permanent significance. The sacrificial idea, on this view of things, belongs, both in Israel and in heathenism, to the elements which Christianity superseded and did away with; and it is consequently an anachronism to bring it in to explain and elucidate anything done or taught under this new dispensation.

But such a view is singularly narrow, and unjust to the past. It surely is more honoring to both God and man to suppose that the capital religious ideas of the race, those ideas which have been everywhere present and have been seen to deepen and refine with every advance man has made, have permanent value. Moreover, on any view, it is probable that in them the essential religious needs of human nature have found expression. If so, we should expect that they would in the end be met, and that the perfect religion, when it did come, would not ignore but satisfy the demand which the nature of man and the providence of God had originated and combined to strengthen. Further, it is the very essence of the Scriptural view of Christ that He perfected and carried to their highest power all the essential features in the religious constitution of Israel. He was indeed the true Israel, and all Israel’s tasks fell to Him. As Prophet, Priest, and Messianic King alike, He excelled all His predecessors, who were what they were only because they had, in their degree, done part of the work which He was to come to finish. Apart from the religion of the Old Testament, therefore, Christ is unintelligible, and that, in turn, without Him, has neither a progress nor a goal. Belief in a Divine direction of the world would in itself be sufficient to forbid the separation of one from the other. If so, it will follow that the sacrificial idea is essential to the interpretation of our Lord’s work. That idea grew in complexity with the growth of the higher religion. It was at its deepest when religious thought and feeling had done its most perfect work; and on every principle of evolution we should expect that, instead of disappearing at the next stage, it would, though transformed, be more influential than ever. It is so if Christ’s death is regarded from the point of view of sacrifice; whereas, if that is laid aside like a worn-out garment, it can never have been anything anywhere but an excrescence and a superstition. That has not been so; the essential ideas connected with sacrifice, and forgiveness by means of it, were lessons Divinely taught in the childhood of the world, to prepare men to understand the Divinest mystery of history when it should be manifested to the world.