Many hold that in his references to Old Testament books Jesus accommodated himself to the usage of the Jews without indorsing their views or giving expression to his own, even though he knew that the commonly held opinions as to the authorship of certain Old Testament books were erroneous. Those who advocate this view believe that their attitude in no wise dishonors the Master. Indeed, they say, one cannot easily see what other course he could have taken. Jesus had come to reveal the Father, to bring a fallen race into harmony with a holy God. Surely, the task was great, and there was but little time in which to accomplish it. If he had turned aside from his chief purpose to settle scientific and literary questions which were not under discussion among the people, he would have aroused popular {96} opposition and thus have hindered his chief work. In no case do his references imply that he desired to pronounce an authoritative critical judgment, and in no case does the value of the quotation depend upon its authorship. Looking at the matter, therefore, from a pedagogical standpoint, it would seem that, in view of his important mission in the world, he was compelled to accommodate himself to the views of the people in all matters not essential to his work. This view seems entirely satisfactory to many sincere Christian believers. There are, however, those who maintain that it would not have been legitimate for Jesus thus to accommodate himself to the usage of the people if he had known that their views were not in accord with the facts; nevertheless, they insist that his utterances do not settle purely literary questions. They believe that Jesus shared the views of the people, that he actually thought that Moses wrote the entire Pentateuch, and Isaiah, the whole of the book bearing his name; but that this was a limitation of knowledge on his part. And they further insist that this attitude toward Jesus in no wise affects the supreme and final authority of the Christ over the lives of men. The entire life of the Master, they say, shows that he regarded his mission as spiritual; he did not come to correct all errors, but merely those touching religion and {97} ethics; and even here he did not give detailed specific rules. In many cases he simply laid down great principles, which in time might be worked out and applied to the details of human activity. He did not abolish slavery, he made no efforts to correct errors in science; why should he correct erroneous views respecting literary and critical questions? These were outside of his immediate sphere of interest. His knowledge or ignorance in these secondary matters does not necessarily involve his knowledge or authority in essentials.[26] Again, while Christ was God, he was also truly man. This union of the divine with the human, if real, must have brought some limitations. And the New Testament clearly teaches that in some respects the powers of Christ were limited.