"Ye have heard," he continues, "that it was said, Thou shalt love thy neighbor and hate thine enemy; but I say unto you, Love your enemies, and pray for them that persecute you." "But this," it is objected, "is not a quotation from the Old Testament. These words do not occur in that old legislation." At any rate Jesus introduces them with the very same formula which he has all along been applying to the words which he has quoted from the Mosaic law. It is evident that he means to give the impression that they are part of that law. He is not careful in any of these cases to quote the exact words of the law, but he does give the meaning of it. He gives the exact meaning of it here. The Mosaic law commanded Jews to love their neighbors, members of their own tribe, but to hate the people of surrounding tribes: "An Ammonite or a Moabite shall not enter into the assembly of the Lord; even to the tenth generation shall none belonging to them enter into the assembly of the Lord for ever.... Thou shalt not seek their peace nor their prosperity all thy days for ever." (Deut. xxiii. 3-6.) "When the Lord thy God shall bring thee into the land whither thou goest to possess it, and shalt cast out many nations before thee, ... then thou shalt utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them." (Deut. vii. 1,2.) This is the spirit of much of this ancient legislation; and these laws were, if the record is true, literally executed, in after times, by Joshua and Samuel, upon the people of Canaan. And these bloody commands, albeit they have a "Thus said the Lord" behind every one of them, Jesus, in the great discourse which is the charter of his kingdom, distinctly repeals. Such is the method by which our Lord sometimes deals with the Old Testament. It is by no means true that he assumes this attitude toward all parts of it. Sometimes he quotes Lawgiver and Prophets in confirmation of his own words; often he refers to these ancient Scriptures as preparing the way for his kingdom and foreshadowing his person and his work. Nay, he even says of that law which we are now studying that not one jot or tittle shall in any wise pass from it till all things be accomplished. What he means by that we shall be able by and by to discover. But these passages which I have cited make it clear that Jesus Christ cannot be appealed to in support of the traditional view of the nature of these old writings. The common argument by which Christ is made a witness to the authenticity and infallible authority of the Old Testament runs as follows: Christ quotes Moses as the author of this legislation; therefore Moses must have written the whole Pentateuch. Moses was an inspired prophet; therefore all the teaching of the Pentateuch must be infallible.