chastity (ch. 18), provision for the poor (19. 9f.), honesty and fair dealing (19. 11-13), justice in judgment (19. 15), freedom from malice (19, 17f.), respect for elders (19. 32), justice to foreigners (19. 33f.), fairness in trade (19. 35f.). The major part of the Holiness Code, however, is concerned with the ceremonial law. The other and great code of the priests was fully developed in the Babylonian exile. Deprived of the temple and removed from their functions, the priests naturally sought to preserve for the future the elaborate technique, which it had been unnecessary to commit to writing so long as every priest learned it in his apprenticeship. Moreover, the far-seeing members of the Jerusalem priesthood who were living in Babylon looked forward to the reestablishment of the Hebrew life in Palestine, and wished that it should be safeguarded by a ritualistic system which would give a quality of holiness to all its details. On the basis, therefore, of the old temple technique there was developed a great body of ceremonial enactment, which is now contained in Exodus, chs. 24 to 31, Leviticus, and Numbers. $5. THE ORAL LAW The process of bringing together the various strata of the law codes, editing and harmonizing them, was carried on in Babylon, and was practically in the complete form of our present Pentatench by the time of Nehemiah and Ezra. The law of Moses, properly so called because it was all akzimate), derived from that great beginning, was presented te the people of Jerusalem in 444 B. C. (Neh 8. 1), and from that time was the settled direction of Jewish life. The Book of the Law was canonized and regarded with a peculiar sanctity as the divine constitution of Judaism. But even a law this sacred's canonized could not remain stationary. To be sure, no addition was ever made to it mom thư đầy forward not eve; could be. But there was necessity to apply is provisions to new situations, and to interpret them as occasion might require. Just as most of our modern law is made, not by the legislatures which enact laws, but by the courts which construe them, giving rise to that mass of precedent which the lawyers call "case law," so the decisions of the Jewish courts and the opinions of the great students of the law resulted in a great body of interpretations that not only extended the old law but practically replaced it. A new class of professional teachers arose, the scribes, whose special duty was the study and interpretation of the law. The great scribes formed schools and delivered to their disciples opinions which were treasured and handed down as having peculiar authority. In process of time there came to be a mass of such revered opinion, significant either because of the name of the distinguished rabbi who had rendered it, or as representing the consensus of view of the learned for many generations. These interpretations were not committed to writing, but remained an oral tradition, and became known as "the tradition of the elders" (Mark 7. 3). The scribes were more concerned with ceremonial matters on which they could exercise their ingenuity than with plain moral and social obligations-so much so that not infrequently great human duties were subordinated to pedantic theological considerations (Mark 7. 8-13). Thus it was that Jesus, with his clear and simple demand for social justice and love, came into constant clash with these men, who tithed mint and anise and cummin and neglected the weightier matters of the law, justice, and mercy, and faith (Matt 23. 23). DIRECTIONS FOR STUDY I. Read Exod 20 to 23, and note the principal subjects dealt with by these laws. Consider what stage of culture such legislation indicates. 2. Read 1 Sam 14. 24-45. Note the custom of the vow, and the instance of public sentiment abrogating an ancient custom. 3. Read Deut 17. 8-13, and consider what this implies as to the administration of justice. 4. Read Deut 17. 14-20. What was there in the conduct of the kings of Judah, especially of Solomon, which would give rise to these provisions? 5. Note the special ideals of the Holiness Code as indicated in Lev 18. 1-5; 20. 22-26. 6. Compare Lev 23 and 24 with Exod 23. 14-19. Note how greatly the interest in this ceremonial had developed. 7. Read Jer 34. 6-16. Why did the people retain their slaves beyond the six years allowed by law? Why did they suddenly liberate them? Why did they take them back in bondage again? What did Jeremiah say about the matter? What does this incident indicate regarding the enforcement of the law of release? How far would the provision in Lev 25. 39-41 have improved the condition of the debtor slave? 8. Glance hastily through Exod 24 to 31, Lev 1 to 16, and Num. What are the general subjects of these regulations? Το what stage in the development of Hebrew life would they be most appropriate? |