G. In close connection with this subject we observe also t/ie riradual process by u-ltich the law u-cts revealed to the Israelites. In Exod. xx-xxiii, in direct connection with the revelation from Mount Sinai, that which may be called the rough outline of the I^Iosaic law is given by (iod, solemnly recorded by Jloses, and accepted by the people. In Exod. xxv-xxxi there is a similar out- line of the Mosaic ceremonial. On the basis of these it may be conceived that the fabric of the IMosaic system gradually grew up mider the rc([uirements of the time. In certain cases, indeed (as e.fi.. in Lev. x, 1, 2, compared with K-11; Lev. xxiv, 11-lG; Numb, ix, 6-12, xv, 32- 41 ; xxvii, 1-11, compared with xxxvi, 1-12), we actual- ly see how general rules, civil, criminal, and ceremonial, originated in special circumstances; and the unconnect- ed nature of the records of laws in the earlier books sug- gests the idea that this method of legislation extended to many other cases.
TIk' lirst revelation of the law in anything like a perfect form is found in the book of Deuteronomy, at a period when the people, educated to freedom and na- tional responsibility, were prepared to receive it, and carry it with them to the land which was now prepared for them. It is distinguished by its systematic charac- ter and its reference to lirst jirinciples; for probably even I)y M<ises himself, certainly Ijy tlie i)eople, the law had not bi'fore this been recognised in all its essential char- acteristics; and to it we naturally refer in attempting to analyze its various parts. .See Dkuteuoxojiy. Yet even then the revelation was not final; it was the duty of the prophets to amend and explain it in special points (as in tlie well-known example in Ezek. xviii), and to bring out more clearly its great principles, as distin- guislied from the external rides in which they were em- bodied; for in this way, as in others, they prejiared the way of llim who "came to fuUil" {-\ijf)Maai) the law of old time.
IL A milj/sis of its Contents.— It is customary to divide the law into the Jloral, the Ceremonial, and the Political. I!ut this division, although valuable if considered as a dis- tinction merely sul)jcctive (as onal)Iing us, that is, to con- ceive the ol)jects of law, dealing as 'it <loes with man in his soci.il, political, and religious cajiacity), is wholly im- aginary if regarded as an objective separation of various classes of laws. Any single ordinance might have at
once a moral, a ceremonial, and a political bearing; and in fact, although in particular cases one or other of these aspects predominated, yet the whole principle of the jMosaic insi;itutions is to obliterate any such supposed separation of laws, and refer aU to first principles, de- pending on the will of God and the nature of man. In giving an analysis of the substance of the law, it will probably be better to treat it, as any other system of laws is usually treated, by dividing it into (1) Civil; (2) Criminal ; (3) Judicial and Constitutional ; (4) Ec- clesiastical and Ceremonial.
(I.) LAWS CIVIL. 1. Of Peksons.
(a) Father and Son.
The. jioioe.r of a Father to be held sacred ; cursing, or smiting ^Exod. xxl, 15, 17; Lev. xx, 9), or stubborn and wilful disobedience to be considered cupital crimes. I5ut uncontrolled power of life and death was apparently re- fused to the father, and vested only in the congregation (Deut. xxi, lS-21).
Right o.f tlie fir st-h»rn to a double portion of the iuherit- ance not to be set aside by partiality (Deut. xxi, 15-17). For an example of the authority of the lirst-boru, see 1 Sam. XX, 21) ("My brother, he hath commanded me to be there").
Inheritance by Datighters to be allowed iu default of sous, provided (Xunib. xxvli, C-S; conip. xxxvi) that heir- esses married iu their own tribe.
Duwjhtera unmarried to he entirely dependent oil their father (Numb, xxx, 3-5).
(u) Husband aiul Wife.
The power of a Husband to be so great that a wife could never be siii juris, or enter iudepeudeutly into any en- gagement, even before God (Numb, xxx, 6-15). A widow or divorced wife became independent, and did not again fall under her father's power (ver. 9).
Divoree (for uncleanuess) allowed, but to be formal and irrevocable (Deut. xxiv, 1-4).
Marriage within certain degrees forbidden (Lev. xviii, etc.).
A Slave Wife, whether bought or captive, not to be act- ual property, nor to be sold ; if ill treated, to be ipso facto free (Exod. xxi, 7-9 ; Deut. xxi, 10-14).
Slander aijaiust a wife's virginity to be punished by fine, and by de|)rival of power of~divo"rce ; on the other hand, ante-conniil)ial uucleauness iu her to be punished by death (Deut. xxii, 18-21).
The raising xip of seed (Levirate law) a formal right to be claimed by the widow, under pain of infamy, with a view to pieservatiou of families (Deut. xxv, 5-10).
(c) Master and Slave.
Pover of Master so .far limited that death under actual chastisement was punishable (Exod. xxi, 20) ; and mailn- iug was to give liberty ipso facto (ver. 26, 27).
The Hebrew Slave to be freed at the sabbatical year, and provided with necessaries (his wife and children to go with him only if theycame to his master with him), nuless by his own formal act he consented to be a perpetual slave (Exod. xxi, 1-6; Deut. xv, 12-lS). Tn any case (it would seem) to be freed at the jubilee (Lev. xxv, 10), with his children. If sold to a resident alien, to be always redeem- able, at a price proportional to the distance of "the jubilee (Lev. xxv, 47-.54).