Unquestionably post-exilic Judaism was devoted to the Law. The Law was found in the Old Testament, especially in the books of Moses. But around the written Law had grown up a great mass of oral interpretations which really amounted to elaborate additions. By this "tradition of the elders" the life of the devout Jew was regulated in its minutest particulars. Morality thus became a matter of external rules, and religion became a credit-and-debit relationship into which a man entered with God. Modern Jews are sometimes inclined to contradict such assertions, but the evidence found both in rabbinical sources and in the New Testament is too strong. Exaggerations certainly should be avoided; there are certainly many noble utterances to be found among the sayings of the Jewish teachers; it is not to be supposed that formalism was unrelieved by any manifestations whatever of the goodness of the heart. Nevertheless, the Jewish writings themselves, along with flashes of true insight, contain a great mass of fruitless casuistry; and the New Testament confirms the impression thus produced. In some quarters, indeed, it is customary to discredit the testimony of Jesus, reported in the Gospels, as being the testimony of an opponent. But why was Jesus an opponent? Surely it was because of something blameworthy in the life of those whom He denounced. In the sphere of moral values, the testimony of Jesus of Nazareth is worth having; when He denounces the formalism and hypocrisy of the scribes, it is very difficult for any student of the history of morals not to be impressed. Certainly the denunciation of Jesus was not indiscriminate. He "loved" the rich young ruler, and said to the lawyer, "Thou art not far from the kingdom of God." Thus the Gospels in their choice of the words of Jesus which they record have not been prejudiced by any hatred of the Jews; they have faithfuly set down various elements in Jesus' judgment of His contemporaries. But the picture which they give of Jewish legalism cannot be put out of the world; it seems clear that the religion of the Pharisees at the time of Paul was burdened with all the defects of a religion of merit as distinguished from a religion of grace.