THE PENTATEUCH.

SPECIAL TEXT: "I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's."—MOSES.

NOTES.

1. The Nature of Government Established by Moses: "Then came the law from Mount Sinai. God became the God of Israel, everything done to establish religion, tabernacle made for his residence. Defection from religion high treason. Hence complete separation from all nations. Moses was but a mediator between God and his people; proper title legislator of the Israelites and their deliverer from the Egyptians. * * * * For administration of justice Moses divided people in tens, fifties, hundreds, thousands, and placed judges over each. Mode taken from Egypt. Amongst the higher of these judges there was much political power likewise. * * * * Each tribe had a sort of independent government, with its own magistrates and representatives; sometimes acted without aid or sanction of others, (e. g., tribe of Benjamin protected criminals of Gibeah and fought against others.) * * * * * Sometimes several tribes acted together without others. * * * * * What the influence of such a government? Exceedingly favorable to development of character and individual energies. Not favorable for harmony or tranquility." (Ancient and Modern Nations, Dew, pp. 13-14.)

2. The Law of Moses: "Though new in its general conception, it was probably not wholly new in its materials. Neither in his material nor his spiritual providence does God proceed per saltum. There must necessarily have been, before the Law, commandments and revelations of a fragmentary character, under which Israel had hitherto grown up. Indications of such are easily found, both of a ceremonial and moral nature; as, for example, in the penalties against murder, adultery, and fornication (Gen. ix. 6; xxxviii. 8), in the distinction of clean and unclean animals (Gen. viii. 20), and probably in the observance of the Sabbath (Ex. xvi. 23, 27, 29.) But, even without such indications, our knowledge of the existence of Israel as a distinct community in Egypt would necessitate the conclusion, that it must have been guided by some laws of its own, growing out of the old patriarchal customs, which would be preserved with oriental tenacity, and gradually becoming methodized by the progress of circumstances. Nor would it be possible for the Israelites to be in contact with an elaborate system of ritual and law, such as that which existed in Egypt, without being influenced by its general principles, and, in less degree, by its minuter details. As they approached nearer to the condition of a nation they would be more and more likely to modify their patriarchal customs by the adoption from Egypt of laws which were fitted for national existence. This being so, it is hardly conceivable that the Mosaic legislation should have embodied none of these earlier materials. It is clear, even to human wisdom, that the only constitution, which can be efficient and permanent, is one which has grown up slowly, and so been assimilated to the character of a people. It is the peculiar mark of legislative genius to mold by fundamental principles, and animate by a higher inspiration, materials previously existing in a cruder state. The necessity for this lies in the nature, not of the legislator, but of the subjects; and the argument therefore is but strengthened by the acknowledgement in the case of Moses of a divine and special inspiration. So far, therefore, as they were consistent with the objects of the Jewish law, the customs of Palestine and the laws of Egypt would doubtless be traceable in the Mosaic system." (Smith's Bible Dictionary, p. 1602.)

3. Basic Principle of the Law of Moses: "The basis of human society is ordinarily sought, by law or philosophy, either in the rights of the individual, and the partial delegation of them to political authorities; or in the mutual needs of men, and the relations which spring from them; or in the actual existence of power of man over man, whether arising from natural relationship, or from benefits conferred, or from physical or intellectual ascendency. The maintenance of society is supposed to depend on a "social compact" between governors and subjects; a compact, true as an abstract idea, but untrue if supposed to have been a historical reality. The Mosaic Law seeks the basis of its polity, first, in the absolute sovereignty of God, next in the relationship of each individual to God, and through God to his countrymen. It is clear that such a doctrine, while it contradicts none of the common theories, yet lies beneath them all, and shows why each of them, being only a secondary deduction from an ultimate truth, cannot be in itself sufficient; and, if it claims to be the whole truth, will become an absurdity. It is the doctrine which is insisted upon and developed in the whole series of prophecy; and which is brought to its perfection only when applied to that universal and spiritual kingdom for which the Mosaic system was a preparation." (Smith's Bible Dictionary, p. 1607).

4. Israel and the Law: "It was indeed often neglected [the Law] and even forgotten. Its fundamental assertion of the Theocracy was violated by the natural course of human selfishness (Jer. xxxiv. 12-17); till at last, in the reign of Josiah, its very existence was unknown, and its discovery was to the king and the people as a second publication; yet still it formed the standard from which they knowingly departed, and to which they constantly returned; and to it, therefore, all which was peculiar in their national and individual character was due. Its direct influence was probably greatest in the periods before the establishment of the kingdom, and after the Babylonish captivity. The last act of Joshua was to bind the Israelites to it as the charter of their occupation of the conquered land (Josh. xxiv. 24-27); and, in the semi-anarchical period of the judges, the Law and the Tabernacle were the only centers of anything like national unity. The establishment of the kingdom was due to an impatience of this position, and a desire for a visible and personal center of authority, much the same in nature as that which plunged them so often in idolatry. The people were warned (I Sam. xii. 6-25) that it involved much danger of their forgetting and rejecting the main principle of the Law—that "Jehovah their God was their King." The truth of the prediction was soon shown. Even under Solomon, as soon as the monarchy became one of great splendor and power, it assumed a heathenish and polytheistic character, breaking the Law, both by its dishonor towards God, and its forbidden tyranny over man." (Smith's Bible Dictionary, p. 1609.)

5. The Gospel and the Law: "Abraham received the Priesthood from Melchisedek, who received it through the lineage of his fathers, even till Noah; * * * * This greater Priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God. Therefore, in the ordinances thereof, the power of godliness is manifest; and without the ordinances thereof, and the authority of the Priesthood, the power of godliness is not manifest unto men in the flesh; for without this no man can see the face of God, even the Father, and live. Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; but they hardened their hearts and could not endure his presence, therefore the Lord in his wrath (for his anger was kindled against them) swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory. Therefore he took Moses out of their midst, and the Holy Priesthood also; and the lesser Priesthood continued, which Priesthood holdeth the key of the ministering of angels and the preparatory gospel." (Doc. & Cov. Sec. 84.)

The above quotation from the 84th Section of the Doctrine and Covenants throws much light, not only upon the Pentateuch, but upon the whole of the Old Testament, the law of Moses, and the whole polity and history of Israel. In the light of the truth the said quotation reveals, it is to be seen that "when the Lord took the children of Israel from the land of Egypt to make of them a people for himself, he presented them first with the gospel of Christ, with all its mercy and inspiring love and gentleness; but they would not live in accordance with its high moral precepts, nor reflect in their lives its spiritual excellence. Accordingly, a less perfect law was given to Israel; a law which in the New Testament is called "the law of carnal commandments;" a law more in keeping with the status of their moral development; a law which breathed less of mercy, forgiveness and love, and more of exacting, relentless justice; demanding an eye for an eye, and a tooth for a tooth—and this was to be their schoolmaster, to prepare them for the more excellent law of the gospel of Christ. Many things in that law of the Old Testament are confessedly imperfect, and must not be taken as reflecting the full glory and excellence of the Divine wisdom or goodness. On the contrary it is plainly stated, and that too by the voice of inspiration in the New Testament, that it was a law carnal and imperfect, and yet, withal, demanding a higher excellence than the people of those days seemed able to attain.

In proof that the gospel was first offered to ancient Israel, and then because of transgression the law of carnal commandments, I invite the reader's attention to the following Scriptures: Heb., latter part of chap. iii, in connection with Heb. iv: 1, 2; I Cor. x. 1-4; and Gal. iii; also Doc. & Cov., sec. 84; see also the chapter on "History of the Gospel" in The Gospel (Roberts), pp. 86, 87.

6. The Song of Moses: "This song is some hundred years the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give to it an interest and sublimity peculiar to itself." (Commentary, Explanatory and Critical, p. 59.)