On the other hand, this has to be taken into account. The truth about the composition of a book, about the authorities it is founded on, about the times in which and the circumstances under which it was composed, if it be attainable, often throws a very welcome light upon the meaning. It clears up obscurities, removes chances of error, and often, when two or three possible paths have opened before us, it shuts us up to the right one. But if that is the case when no special conflict of opinion has arisen, it is much more so when a revolution of opinion concerning the whole religious life of a nation has been caused by the critical view of a book adopted by able men. Now that is plainly the case here. Deuteronomy has been the key of the position, the centre of the conflict, in the battle which has been waged so hotly as to the growth of religion in Israel. The attack upon the views hitherto generally held within the Church in regard to that matter has rested more upon the character and date of Deuteronomy than upon anything else. Consequently every part of the book has been the object of intense and microscopic scrutiny, and there is scarcely a cardinal point in it which must not be regarded differently, according as we accept or reject the strictly Mosaic origin of the book as a whole, or even of the legal portions. The difference is probably never absolutely fundamental. On either supposition, as we have said, the spiritual and moral teaching remains the same; but the mind is apt to be clouded with harassing doubt as to many important points, until clear views on the critical question have been attained. This is felt more or less acutely by all readers of the Old Testament who are touched by recent debates, and they expect that any new exposition shall help them to a clearer view. Many will even demand that some effort in that direction should be made; and, as we think, they rightly demand it.