complex idea; it was not a living spirit, that could give of its own life to a human soul. How, then, could there be, under the conditions of Torah, that imparting and receiving of divine influence by which alone the soul could be enabled to will the good, or even to live at all? Such seems to me to be the reasoning underlying Paul's conception of the powerlessness of the Law to save, its failure to impart righteousness. But the Pharisee to whom that argument might be addressed would not have the slightest difficulty in meeting it. He would say, "Certainly there must be that divine influence upon the soul, the power imparted by one living spirit to another; else the soul cannot live or do any good thing. Certainly, also, the Torah is not a living spirit; it is only a body of truth, a revelation, a complex idea, or, if you will, a set of commands. But, what then? We look for help not to the commandment, but to Him who gave the commandment; not to the Law, but to the Lawgiver; not to the Torah, but to the wise, holy, and loving God, of whom the Torah is the revelation. We learn, from the teaching which He has given to us, to go direct to Him, pray to Him, trust Him, love Him, find help and strength from Him. He is our Father in heaven, always ready to hear His children, to forgive them when they repent of their sins against Him, and to deliver them from evil." This is what any Pharisee would reply to Paul's argument about the impotence of the Law to justify. The difference between the Pharisee and Paul upon this point is, in appearance, very great; but, in fact, is very small. Both are agreed that there must be the imparting of divine influence to the human soul. _With_ that influence, the quickening of the life of the soul by the divine power and inward presence, the soul is enabled to will the good and to love God. _Without_ that influence it would perish. The Pharisee held that the divine influence was imparted direct from God to the soul, without any intermediary. It was not the Torah that imparted it, but God Himself. The Torah was given to teach him; having no power or life in itself, it revealed to him the divine source of power and life, and to that source he went.