had just announced, in
kind, by bringing their own wives to widowhood and their children to
orphanage (xxii. 22-4).

To their brethren they should not lend money upon usury; but loans are
no more recommended than afterwards by Solomon: the words are "if thou
lend" (ver. 25). And if the raiment of the borrower were taken for a
pledge, it must be returned for him to use at night, or else God will
hear his cry, because, it is added very significantly and briefly, "I
am gracious" (ver. 27). It is the most exalting of all motives: Be
merciful, for I am merciful: ye shall be the children of your Father.

Again is to be observed the influence reaching beyond the
prescription--the motive which cannot be felt without many other and
larger consequences than the restoration of pledges at sunset.

How comes this precept to be followed by the words, "Thou shalt not
curse God nor blaspheme a ruler" (ver. 28)? and is not this again
somewhat strangely followed by the order not to delay to offer the
firstfruits of the soil, to consecrate the firstborn son, and to devote
the firstborn of cattle at the same age when a son ought to be
circumcised? (vers. 29, 30).

If any link can be discovered, it is in the sense of communion with God,
suggested by the recent appeal to His character as a motive that should
weigh with man. Therefore they must not blaspheme Him, either directly
or through His agents, nor tardily yield Him what He claims. Therefore
it is added, "Ye shall be holy men unto Me," and from the sense of
dignity which religion thus inspires, a homely corollary is deduced--"Ye
shall not eat any flesh that is torn of beasts in the field" (ver. 31).
The bondmen of Egypt must learn a high-minded self-respect.

CHAPTER XXIII.

_THE LESSER LAW (continued)._

xxiii. 1-19.

The twenty-third chapter begins with a series of commands bearing upon
the course of justice; but among these there is interjected very
curiously a command to bring back the stray ox or ass of an enemy, and
to help under a burden the over-weighted ass of him that hateth thee,
even "if thou wouldest forbear to help him." It is just possible that
the lawgiver, urging justice in the bearing of testimony, interrupts
himself to speak of a very different manner in which the action may be
warped by prejudice, but in which (unlike the other) it is lawful to
show not only impartiality but kindness. The help of the cattle of one's
enemy shows that in the bearing