anticipated,
but
actually
presupposed,
(iii.)
The
linguistic
evidence
points
to
'
a
long
development
of
the
art
of
public
oratory.'
(iv.)
The
religious
standpoint
is
that
of,
e.g,,
Jeremiah
rather
than
Isaiah,
(v.)
Some
of
its
chief
pro-visions
appear
to
have
been
entirely
imknown
before
600;
even
the
most
fervid
champions
of
prophetism
before
that
date
seem
to
have
systematically
violated
the
central
law
of
the
one
sanctuary,
(vi.)
While
subsequent
writers
show
abundant
traces
of
Deuteronomic
iniiuence,
we
search
in
vain
for
any
such
traces
in
earlier
literature.
On
the
contrary,
Deut.
is
itself
seen
to
be
an
attempt
to
reaUze
in
a
legal
code
those
great
principles
which
had
been
so
emphatically
enunciated
by
Hosea
and
Isaiah.
The
laws
of
Deuteronomy
are,
however,
in
many
in-stances
much
earlier
than
the
7th
century.
The
Book
of
the
Covenant
supplies
much
ol
the
groundwork;
and
the
antiquity
of
others
is
independently
attested.
It
is
not
so
much
the
substance
(with
perhaps
the
exception
of
(o)
below)
as
the
expansions
and
explanations
that
are
new.
A
law-book
must
be
kept
up
to
date
if
it
is
to
have
any
practical
value,
and
in
Deuteronomy
we
have
'
a
prophetic
re-formulation
and
adaptation
to
new
needs
of
an
older
legislation'
(LOP
91).
The
main
characteristics
of
Deut.
are
to
be
found
in
—
(a)
The
Law
of
the
one
Sa-nciuary,
which
aimed
at
the
total
extinction
of
the
worship
of
the
high
places.
By
con
fi
ning
the
central
act
of
worship,
i.e.
the
rite
of
sacrifice,
to
Jerusalem,
this
law
certainly
had
put
an
end
to
the
syn-cretistic
tendencies
which
constituted
a
perpetual
danger
to
Israelitish
religion;
but
while
establishing
monotheism,
it
also
somewhat
impoverished
the
free
religious
life
of
the
common
people,
who
had
aforetime
learned
at
all
times
and
in
all
places
to
do
sacrifice
and
hold
conamunion
with
their
God.
(6)
The
wonderful
huTnanity
which
is
so
striking
a
feature
of
these
laws.
The
religion
of
Jehovah
is
not
confined
to
worship,
but
is
to
be
manifested
in
daily
life:
and
as
God's
love
is
the
great
outstanding
fact
in
Israel's
history,
so
the
true
Israelite
must
show
love
for
God,
whom
he
has
not
seen,
by
loving
his
neighbour,
whom
he
has
seen.
Even
the
animals
are
to
be
treated
with
consideration
and
kindness.
(c)
The
evangelical
fervour
with
which
the
claims
of
Jehovah
upon
Israel's
devotion
are
urged.
He
is
so
utterly
different
from
the
dead
heathen
divinities.
He
is
a
living,
loving
God,
who
cannot
be
satisfied
with
anything
less
than
the
undivided
heart-service
of
His
children.
It
is
not
surprising
that
Deuteronomy
should
have
been
especially
dear
to
our
Lord
(of.
Mt
4),
or
that
He
should
have
'proclaimed
its
highest
word
as
the
first
law
no
longer
for
Judah,
but
for
the
world
'
(Mt
12^8-30,
Dt
6'-')
[Carpenter,
quoted
by
Driver,
Deul.
p.
xxxiv.].
7.
The
Law
of
Holiness
(Lv
17-26)
is
a
short
collection
of
laws
embedded
in
Leviticus.
The
precepts
of
this
code
deal
mainly
with
moral
and
ceremonial
matters,
and
hardly
touch
questions
of
civil
and
criminal
law.
We
should
notice
especially
the
prominence
of
agri-cultural
allusions,
the
multipUcation
of
ritual
regulations,
the
conception
of
sin
as
impurity,
and,
again,
the
pre-dominance
of
humanitarian
principles.
8.
The
Priestly
Code,
comprising
the
concluding
chapters
of
Exodus,
the
whole
of
Leviticus,
and
other
portions
of
the
Hexateuch,
probably
represents
a
determined
attempt
to
give
practical
effect
to
the
teaching
of
Ezekiel.
We
may
approximately
fix
its
date
by
observing
that
some
of
its
fundamental
institu-tutions
are
unknown
to,
and
even
contradicted
by,
the
Deuteronomic
legislation.
On
the
other
hand,
the
infiuenee
of
Ezekiel
is
prominent.
The
Priestly
editor,
or
school,
lays
special
stress
on
the
ceremonial
institutions
of
Israelite
worship.
We
must
not,
however,
conclude
that
they
are
therefore
all
post-exilic.
On
the
contrary,
the
origin
of
a
great
number
is
demon-strably
of
high
antiquity;
but
their
elaboration
is
of
a
far
more
modern
date.
It
is
sometimes
customary
to
sneer
at
the
Priestly
Code
as
a
mass
of
'Levitical
deterioration.'
It
would
be
as
justifiable
to
quote
the
rubrics
of
the
Prayer
Book
as
a
fair
representation
of
the
moral
teaching
of
the
Church
of
England.
As
a
matter
of
fact,
P
does
not
profess
to
supplant,
or
even
to
supplement,
all
other
laws.
The
editor
has
simply
collected
the
details
of
ceremonial
legislation.
LAW
(IN
OT)
and
the
rubrics
of
Temple
worship,
with
some
account
of
their
origin
and
purpose.
In
later
history,
the
expression
of
Israel's
reUgion
through
Temple
services
acquired
an
increased
significance.
If
the
national
hfe
and
faith
were
to
be
preserved,
it
was
absolutely
essential
that
the
ceremonial
law
should
be
developed
in
order
to
mark
the
distinctive
features
of
the
Jewish
creed.
It
is
argued
that
such
a
poUey
is
in
direct
contradiction
to
the
universahstic
teaching
of
the
earlier
prophets.
That
may
be
so,
but
cosmopohtanism
at
this
stage
would
have
meant
not
the
diffusion
but
the
destruction
of
Jewish
reUgion.
It
was
only
by
emphasizing
their
national
pecuUarities
that
they
were
able
to
concentrate
their
attention,
and
consequently
to
retain
a
firm
hold,
upon
their
distinctive
truths.
Ezekiel's
ideal
city
was
named
'Jehovah
is
there'
(48^).
P
seeks
to
reahze
this
ideal.
All
the
laws,
all
the
ceremonies,
are
intended
to
stamp
this
conviction
indelibly
upon
Israel's
imagination,
'Jehovah
is
there.'
Therefore
the
sense
of
sin
must
be
deepened,
that
sin
may
be
removed:
therefore
the
need
of
purification
must
be
constantly
proclaimed,
that
the
corrupting
and
disintegrating
influences
of
surrounding
heathenism
may
not
prevail
against
the
remnant
of
the
holy
people:
therefore
the
ideal
of
national
hoUness
must
be
sacramentally
symbohzed,
and,
through
the
symbol,
actually
attained.
9.
It
must
be
plain
that
such
stress
on
ritual
enact-ments
inevitably
f
aciUtated
the
growth
of
formalism
and
hypocrisy.
We
know
that
in
our
Lord's
time
the
weightier
matters
of
the
law
were
systematically
neg-lected,
while
the
tithing
of
mint,
anise,
and
cummin,
together
with
similar
subtleties
and
refinements,
occupied
the
attention
of
the
lawyer
and
exhausted
the
energies
of
the
zealous.
But
our
Lord
did
not
abrogate
the
law
either
in
its
ceremonial
or
in
its
moral
injunctions.
He
came
to
fulfil
it,
that
is,
to
fill
it
full,
to
give
the
sub-stance,
where
the
law
was
only
a
shadow
of
good
things
to
come.
He
declared
that
not
one
jot
or
tittle
should
pass
away
till
all
things
were
accomplished;
that
is
to
say,
until
the
end
for
which
the
law
had
been
ordained
should
be
reached.
It
took
people
some
time
to
see
that
by
His
Incarnation
and
the
foundation
of
the
Christian
Church
that
end
had
been
gained;
and
that
by
His
fulfilment
He
had
made
the
law
of
none
effect
—
not
merely
abrogating
distinctions
between
meats,
but
transferring
man's
whole
relation
to
God
into
another
region
than
that
of
law.
10.
'The
law
was
given
by
Moses,
but
grace
and
truth
came
by
Jesus
Christ.'
The
impossibility
of
ever
fulfilling
its
multitudinous
requirements
had
filled
the
more
earnest
with
despair.
There
it
remained
confronting
the
sinner
with
his
sin;
but
its
pitiless
'
Thou
Shalt'
and
'Thou
shalt
not'
gave
him
no
comfort
and
no
power
of
resistance.
The
law
was
as
cold
and
hard
as
the
tables
on
which
it
was
inscribed.
It
taught
the
meaning
of
sin,
but
gave
no
help
as
to
how
sin
was
to
be
overcome.
The
sacrificial
system
attempted
to
supply
the
want;
but
it
was
plain
that
the
blood
of
bulls
and
goats
could
never
take
away
sin.
In
despera-tion
the
law-convicted
sinner
looked
for
a
Saviour
to
deliver
him
from
this
body
of
death,
and
that
Saviour
he
found
in
Christ.
The
law
had
been
his
'
pedagogue,'
and
had
brought
him
to
the
Master
from
whom
he
could
receive
that
help
and
grace
it
had
been
powerless
to
bestow.
But
Christianity
not
merely
gave
power;
it
altered
man's
whole
outlook
on
the
world.
The
Jews
lived
under
the
law
:
they
were
the
unwilUng
subjects
of
an
inexorable
despotism;
the
law
was
excellent
in
itself,
but
to
them
it
remained
something
external;
obedience
was
not
far
removed
from
bondage
and
fear.
The
prophets
reaUzed
the
inadequacy
of
this
legal
system
:
it
was
no
real
appeal
to
man's
highest
nature;
it
did
not
spring
from
the
man's
own
heart;
and
so
they
prophesied
of
the
New
Covenant
when
Jehovah's
laws
should
be
written
in
the
heart,
and
His
sin-forgiving
,
grace
should
remove
all
elements
of
servile
fear
(of.
esp.
634
