We have already noted the influence which the Bible exerted upon social and commercial life. The German notion of the king as representative of the nation was easily combined with the theocratic theory of the Old Testament. David's court, with his mighty men (II Sam. 23), furnished a good example for any royal court of this period. Feudalism seemed to agree with the stories of the patriarchs, as when Abraham led forth his trained men, three hundred and eighteen in number, and pursued the invaders who had taken captive his brother's son Lot. Bondage, serfdom, even slavery, seemed to be sanctioned by the Bible. The church did not object to slavery provided the Christian faith of the slave was respected; he was never to be sold to a Jew or a pagan. The opposition against slavery in the Middle Ages came from the monasteries. Here the ancient Stoic doctrine that all men are equal and no man is to be treated as a brute animal had been combined with the Christian view of brotherhood that all are children of God, and with the doctrine of the simple life. But this theory, championed by the monasteries, spread only slowly. It did not put an end to slavery in the northern countries of Europe before the thirteenth century. In the eastern and southern countries, where Christianity bordered on Mohammedanism, slavery did not die out before the sixteenth century, and bondage remained everywhere until the eighteenth and nineteenth centuries. The Bible defined the position of the Jews, who as murderers of Jesus were thought of as living under the divine punishment. Whatever happened to them was regarded as a penalty due to the crime of their fathers. So they were exposed to all kinds of insults if they were not protected by the king, whose personal serfs they were held to be. A large part of this general hatred of the Jews was due to the fact that they were making money out of their trade and their medical science, being allowed by their own law to take usury from the Christians. The law of Moses (in Deut. 23 : 20) expressly says that a Jew may lend upon usury to a foreigner, while he is forbidden to do so dealing with a brother. Now, as we have already seen, the Christian church adopted this law as forbidding the Christians to lend at interest. The fatal result was that trade on the basis of credit was made almost impossible, and that the Jew was the only one who could lend money at interest. As he abused this opportunity by taking enormous usury, it became evident that the one remedy to be used from time to time was to take away from him by force all the money he had made, thus restoring it to its proper source. The Jew might be thankful if he got off with his life. Among the many accusations brought against the Jews on such occasions, one of the most effective was the indictment that they had falsified their Bibles, putting in curses against the Christians, or that they had insulted and destroyed Christian Bibles.