LESSON 71. THE MOSAIC LEGISLATION WAS NOT IDEAL. 562. Many stumble at the Mosaic legislation because of its imperfections. Others will not admit but that everything the law of Moses allowed is allowed to Christians today. Often when we make clear the will of God touching moral conduct at some point, we are apt to question: "But why was this not embodied in the law of Moses? If it be true of these enactments, as is declared, that God 'spake unto Moses', then how can they express less than the full will of God?" 563. Concerning the subjects we have recently discussed, someone may say, "The Mosaic law makes no provision for female kinship; it would surely have done so, had that kinship been God's will.” It is worth our while, therefore, to consider this matter, and the province of legislative enactments for the control of human conduct. The Mosaic statutes were not perfect; otherwise there would have been no room for their amendment,¾for Jesus Christ to say, as He did, in the Sermon on the Mount, "Ye know that it was said to [not "by," see R. V.] them of old. . . But I [Jesus Christ] say unto you," etc., Matthew 5:21-27, etc.,¾each time making the rule stricter.
564. St. Paul, before us, trod this perplexing path of
learning the province of "the law.” In youth, he set about
the task of establishing his own righteousness (Romans
10:13, Philippians 3:4-6) by means of the law; and
discovered that he did not attain to the law of
righteousness (Romans 9:31). Afterwards, he learned that
"The law made nothing perfect, but the bringing in of a
better hope did," Hebrews 7:19. Late in life, Paul wrote
to Timothy: "The law is not made for a righteous man, but
for the lawless and disobedient;" and he enumerates the
various classes of offenders for whom the law was made, 1
Timothy 1:9-10).
565. The lesson is this: Law is not an elevating
force; it is a mere check. Paul did not find that
its observance elevated him; it only temporarily
acted in a limited way as a preventive of further
degradation. Like a man who has fallen over the edge of a
precipice; the bush at which he has caught may keep him from
going to the bottom to be dashed to pieces, until help
comes, and he is rescued. That bush cannot put him on his
feet again at the top.
566. Nothing is more prominent in Paul's teachings than
his warnings against trusting in "the law" for our
elevation. There is need today for this warning, for still
man is led on by the delusion which so long controlled
Paul's life. And people of our day are continually trusting
in some new law to improve social and political morals. When
Paul talks of "the law," he in general means legislative
enactments by which the Jewish commonwealth was governed.
Some of these enactments are to be found in the Old
Testament; some belonged to the Temple ritual; some were
mere rabbinical deductions, based on rabbinical
interpretations of the Scriptures.
567. "The law" to him was much what our legislative
enactments are to us. Three classes of people can be found
today in mistaken attitude towards human legislation. (1)
Those who imagine that almost any degree of moral elevation
may be accomplished in a people by means of good laws,
efficiently enforced. We pronounce this an entire mistake,
on the authority of the Bible, particularly Paul's
teachings. (2) Those who believe that since "we cannot make
men moral by Act of Parliament," therefore the state of our
moral laws is a matter of small moment. These are as
mistaken as the former class. (3) Those who believe that all
human legislation should be abolished; these are anarchists;
their doctrine is horrible.
568. It is a matter of moment, then, for us to
understand clearly what is the real province of human
legislation as it relates to moral conduct. This is becoming
a burning question for women, for they are not to be long
outside the legislative body. Many Christian women are
seriously questioning already whether they should or should
not have a part in the political questions of the day.
Whether, in fact, a Christian woman, at least, ought
not to refrain from political tasks, as something
unsuitable, and not in keeping with the higher ideals of the
Christian life. Since human legislative measures so often
fall short of the Christian standard, just as the Mosaic law
does, have women any right to advocate anything but the very
highest ideals? Do they not lower themselves by having
anything to do with human legislation? Again they are
perplexed by the question: Why did not Moses legislate more
justly for women?
569. Let us show the province of legislation by the aid
of a homely illustration: A heavily loaded cart is being
dragged, laboriously, by a man, up a hill. That cart will
represent human progress. The man pulling, will represent
moral and religious instruction, including such means of
grace as God has put forth for our help,¾such
as conversion, etc. Only one step is gained at a time, and
there are many pauses,¾in
other words, the progress of the human race has
interruptions. Now human legislation, as aid to human
progress, may be compared to a stone, which is being used by
a boy (the body of legislators), as a brake, so that when
the pull ceases the cart will not run backward down hill
again. At each pause in front, the boy pushes his stone
close up against the wheel behind, and so he greatly helps
the man in front.
570. It requires some skill on the part of the boy, in
order to give the utmost help to the man in front. So the
genius of the statesman consists, largely, in his gift of
divining public moral opinion,¾in
other words, in knowing the precise moment when, and
the precise point at which, to apply legislation. The
stone will do no good if placed too far behind the cart; in
fact, it will do some mischief, for when the cart pauses,
its action will be reversed for the want of a stay, and the
cart will run backwards, and perhaps gain such momentum as
to over-ride the stone entirely, and plunge to destruction.
This is the sort of mischief which results from lax laws.
Good laws may not make men good; but bad laws certainly
demoralize men. A legislative enactment is "good," not
necessarily because it is ideal¾it
may be far from ideal¾but
when it precisely meets the need of a brake, and prevents a
nation from backsliding. And that law keeps "good" only as
it keeps pace with the progress of the nation.
571. We scarcely need make further applications. Those
who imagine that moral elevation can be accomplished by
means of ideal legislation, may be likened to a boy thinking
that his stone brake alone is sufficient to push the cart to
the top of the hill. Those who advocate "no law" are
generally hoping to see the cart plunge to the bottom. And
those who imagine that our legislative measures should
always correspond to the ideal set forth in the N. T. might
put the brake high up the hill, far ahead of the cart.
Moses' legislation was precisely suited to a people just
emerging from slavery. It is not altogether suited to our
needs. Yet, that slave people must have had some excellent
traits, since some of Moses' statutes are in advance of our
own progress. At any rate, we can now see that the pull at
the front of the cart does not meet all our needs; the brake
at the back is also necessary; and those Christians¾whether
men or women¾do
well who take an active interest in the making of laws that
are "good" because precisely fitted to the progress of the
people. |