rificial rites of Leviticus are connected with this prophecy by internal relations. Then on the basis of consecration through sacrifice, the army of God, according to the book of Numbers, comes together in order that, being led by God in its marches and purified by peculiar judgments, it may execute judgment upon the world and lay the foundation of God's state.

In accordance with the three-fold division Moses appears most prominently in Exodus (Exodus is therefore peculiarly the book of Moses), Aaron in Leviticus, and the princes and leaders of the twelve tribes in Numbers. We have already mentioned that this three-fold division becomes four-fold because we must distinguish in Exodus the general fundamental portion (chaps. i.—xviii.) from that which is special.

The organism of Exodus-The theocracy as prophetic and ethical, or as the sole foundation of worship and of culture.

Exodus is divided in general into two parts; the first part (chaps. i.-xviii.) narrates the formation and redemption of the people of God, more strictly, the formation of the people of God and their redemption until the institution of God's state or the theocracy; the second part (chaps. xix.-xl.) narrates the institution of the covenant and the ethical and prophetical law of God by itself, a compendium of the whole law as special training unto Christ, until the completion of the habitation of the ever-present Law-giver.

The first larger division is divided again into the history of the typical origin and redemption of Israel (chaps. i.-xii.), and into the history of the confirmation of the redemption by the typical consecration (chaps. xiii.-xviii.). The fundamental thought of the first part of the history of redemption is deliverance through suffering, a deliverance marked by the institution and celebration of the passover, with the solemn exodus begun with the repast of the exodus, the passover (chap. xii.). The fundamental thought of the second part, or of the history of the confirmation of the redemption, is the separation of Israel from the Egyptians by the passage through the Red Sea, accomplished by means of the pillar of cloud and of fire (chap. xiv.), celebrated in Moses' song of victory, and taking shape in the preparation for the theocratic covenant. The first part describes merely the pangs of birth until the birth, the second describes merely separations or typical consecrations.

The second larger division (chaps. xix.-xl.) is divided into the history of the covenant of the first legislation (chaps. xix.-xxiii.), of the institution of the covenant (chap. xxiv.), and of the ordering of the tabernacle together with the reception of the written law (chaps. XXV. xxxi.); further into the history of the apostasy in the setting up of the golden calf, of the restoration of the covenant through chastisements, and of the law renewed partly in severer, partly in milder terms (chaps. xxxii.-xxxiv.); finally into the history of the erection of the tabernacle, by which Mount Sinai or the house and the revelation of the Law-giver is brought within the congregation of God (chaps. xxxv.-xl.).

Remark. Some commentators and writers of Introductions never give themselves the trouble to discover the arrangement of these books, but, on the contrary, tell us the sources whence they were compiled. This is plainly scientific aberration, the result of an ambitious but owl-like criticism, an anatomical history of literature, which without right desires to be called theology. However thoroughly one may pursue the question of the sources, that will not release us from the duty of understanding the books as they are according to their logical structure and religious intention.

The organism of Leviticus-The theocracy as priestly; after the dedication of the covenant-congregation to God follows the dedication of the covenant-people to Jehovah, the holy covenantGod, by means of theocratic consecration, for the purpose of manifesting theocratic holiness. The fundamental thought of this book is offering, but offering as atonement or the typical atonement with God (chap. xvi.). Both the principal divisions correspond with this. First, the holy rites (chaps. i.-xvi.); second, the holy life (chaps. xvii.-xxvii.). In the first section the various offerings are set forth in order, beginning with the burnt offering and ending with the peace offering (chaps. i.—vii.). It is worthy of remark that in this book it is repeatedly said, "when one brings an offering," whilst the ethical decalogue speaks abso

lutely "thou shalt." In the second section follow the directions concerning those appointed to the office of mediation by sacrifice, the priests, i. e., of those who in a typical sense are worthy to draw near to God in behalf of the sinful people (Jer. xxx. 21) chaps. viii.—x. Then follow the directions concerning the animals of the typical offering, clean beasts which as distinguished from unclean beasts are alone fit for an offering (chap. xi.). Then is described the typical cleanness or purification of the offerers, i. e., of the Israelites bringing the offering. With these directions is reached the festival of the yearly offering for atonement, the central point and climax of worship by offerings (chap. xvi.).

Hence there now follow in the second division the typical consequents of the typical offering for atonement, the precepts for maintaining holiness. a. All killing and eating of flesh becomes in the light of the offering for atonement a thank offering (chap. xvii.). b. Since the table of the Israelite as a priest is hallowed, so is also his marriage (chap. xviii.). This priestly holiness pertains to all the relations of life; first, positively (chap. xix.); second, negatively (chap. xx.). Above all it demands a typical positive maintenance of holiness in the priestly office itself (chaps. xxi.-xxii. 16), as well as perfection in the very animals to be offered (chap. xxii. 17-33). To the keeping holy the animals for offering is joined the keeping holy the festivals on which the offerings are brought (chap. xxiii.): so also the acts of offering (chap. xxiv. 1-9). The keeping holy the name of Jehovah is inculcated by an instance of punishment (chap. xxiv. 10-23). The very land of Israel must be kept holy by the Sabbatic year and the great year of jubilee (chap. xxv.). The general law of the typical holy keeping is then followed, as a conclusion, by the sanction or declaration of the holiness of the law itself; the promise of the blessing, the threatening of the curse (chap. xxvi.).

But why does ch. xxvii. speak of special vows? Here also the law points beyond itself. Vows are the expressions of a free, prophetic, lofty piety. They point to a higher plane, as the consilia evangelica of the Middle Ages sought to do this, but could do no more because they made the law of the spirit of Christ a mere external law of the letter, and just as the longings inspired by the consilia evangelica found their solution in a life of evangelical faith, so the desires expressed by Old Testament vows found their solution in the New Testament. But under the law they were to be regulated according to law. Yet even in the great day of atonement there were two ceremonies which pointed beyond the Old Testament; first, an offering for atonement in accordance with all legal offerings; second, the putting of the unknown, unatoned sins on Azazel* in the desert.

The organism of the Book of Numbers-The theocracy as kingly in its relation to the world. The army of God. Its preparation. Its march to take possession of the inheritance of God. Its transgressions, its defeat and rejuvenescence under the discipline of its king Jehovah and under the leading of Moses to the border of the promised land.

The fundamental thought of the book of Numbers is the march of the typical army of God at the sound of the silver trumpets, the signals of war and victory for directing the wars of Jehovah, until the firm founding of God's state, and the celebration of the festivals of victory and blessing of Jehovah in the land of promise (chap. x. 1-10). Around this centre are grouped the separate parts of the book.

The conscription and the order of the camp of the holy people form the first part: at the same time the Levites are assigned to lead the army of God (in a symbolical sense as a banner, not in a strategic sense, chap. iii. 22); they are also mentioned here as being the servants of the ark of the covenant, the symbolic banner of the army, to precede the army (chs. i.-iv.).

Upon this in the second part follow the directions for the typical consecration of the army, especially for putting away whatever would defile (chap. v.), and for self-denial on the part of the army (chap. vi. 1-21); then the solemn blessing of the army (chap. vi. 22–27), and the gifts and offerings which the leaders of the army brought for the tabernacle as the central point (staff and head-quarters) of the army of God (chap. vii.). Then in conformity with this high purpose the splendid lights of the tabernacle and those who were to serve them, the Levites, are spoken of (chap. viii.). In addition to these consecrations there are enact* [See note, p. 43].

ments for keeping clean the army by the feast of the passover and the supplementing of the law of the passover by that of the second passover for those unclean at the first, stragglers in the holy march, and by the law for strangers eating the passover (chap. ix. 1–14).

The third part, the central point of the book, forms a special section. It describes the pillar of cloud and of fire over the tabernacle as the divine signal for the marches of Israel, and the blowing of the silver trumpets as the human signal following the divine (chap. ix. 15-x. 10).

Then in the fourth part the departure of Israel from Sinai and the first division of its marches, its chastisement by a series of calamities, transgressions and judgments, which proves that this army of God is only symbolical and typical. This occasions the institution of a new purification of the people by the sprinkling of water, mixed with the ashes of a red heifer, which has been made a curse. This section ends with the death of Miriam and of the high-priest Aaron (chap. x. 11-chap. xx.). This part includes the march to Kadesh and the long sojourn there till the departure of the new generation for Mount Hor. Special incidents are, the burning in the camp and the miraculous gift of food by manna and quails; the boasting of Aaron and Miriam against Moses; the dejection of the people at the report of the spies and their defeat afterwards in their presumption; a new regulation of the peaceofferings, which encloses a new prediction of the promised land; a violation of the Sabbath and the judgment accorded to it; the rebellion and destruction of Korah's faction; the murmuring of the people against the judgment which had overtaken the faction, and the deliverance of the people from the judgment intended for them by the incense offered by Aaron, at which time the position of the priesthood is still higher advanced. And finally, apart by itself comes the catastrophe at Meribah, when both Moses and Aaron sinned and were punished.

The fifth part describes the second division of the march of the Israelites, which apparently is to a large extent a return; but it now begins to be a march of victory, though some great transgressions of the people are followed by great punishments. On this march, which begins at Mount Hor and continues through a great circuit around the land of the Edomites to the encampment of the Israelites at Shittim in the plain of Moab, Eleazar the new highpriest stands by the side of Moses; at last Joshua comes forth more positively as the representative of Moses (chaps. xxi.-xxv.). The two transgressions of Israel, their murmuring because of the long journey, and their thoughtless participation in the revels of the Midianites in the land of Moab, are punished by suitable inflictions, which are again followed by theocratic types of salvation. The blessings of Balaam form the central point of the exaltation of Israel now beginning.

With the sixth part begin the preparations for entrance into Canaan. First there is a new enumeration of the now purified people, the new generation. Then an enlargement of the law of inheritance, especially in reference to daughters who are heirs. Then the consecration of Joshua as the leader of Israel. The directions with regard to the offerings which are now made more definite are a presage of the march into Canaan, or of the beginning of a time when Israel will be able to bring these offerings. The new law of the feasts given here bears a similar signification. The seventh new moon, the great Sabbath of the year, is made chief of all, as a sign that Israel now enters into its rest. Here also the sphere of the vow appears as one of greater freedom, and above that of the legal offerings; but at the same time it must be brought under the rule of law. A last blow against the heathen, the campaign for vengeance on the Midianites, by which Israel is purified, forms the conclusion of these preparations (chaps. xxvi.-xxxi.).

The seventh part contains the commencement of the settlement of Israel in Canaan. First, the settlement of the tribes of Reuben and Gad and the half tribe of Manasseh, are described. This is followed by a retrospect of the wandering in the desert; and by an anticipation of the future, consisting of an encouragement to enter the land, defining the boundaries of the land and those who should allot the land, at the same time particularly mentioning the cities of the Levites and of refuge. Finally the inheritance of the tribes is ensured against division (chaps. xxxii,-xxxvi.).

26. RELATION OF THE THREE BOOKS TO HOLY SCRIPTURE IN GENERAL.

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6. THE RELATION OF THE THREE BOOKS TO HOLY SCRIPTURE IN GENERAL, AND TO THE NEW TESTAMENT IN PARTICULAR.

These three middle books are in an especial sense the law books, or the law of the Jewish people. But even for the Jewish people they are not books of a mere external law for the regulation of an external state. With such a view these books would be read as the heathen law books of a powerful heathenism, and the Jewish people would be regarded as a heathen people among the heathen. In fact the Jewish people who made the law a covenant of the partiality of God and of righteousness by works, has been shattered as a nation, and cast out among all people.

In conjunction with the special legal and national signification, these books, as books of revelation, have a symbolical side; in their literal commands and historical features they present in symbol lofty spiritual relations. The law of circumcision announced in Genesis becomes the symbol of a circumcision of the heart. This symbolical side of the law in limited construction, becomes further on through the law in broader construction, the larger revelation of God in prophecy, till the latter passes away in the morning beams of the Spirit.

But, thirdly, the three books have a typical side; they set forth the future real, i. e., spiritual redemption and its fruit, the new covenant and the real kingdom of God, that is, the New Testament in preparatory and fundamental outlines. If we regard merely the symbolical and typical, that is the spiritual side of the three books, we have the New Testament in the Old, the beginnings and foundations of the eternal revelation of salvation (Heb. xi. 1 f.); if we regard only the exterior we have the national law of the Jews, whose burden and impossibility of fulfillment must lead to Christ (Acts xv.). But regarding both sides at once, we have the picture of a strong concentration or contraction of the kingdom of God as a preparation for its future unlimited expansion and catholicity.

The positive side of this history of legislation is the lofty spiritual aim and significance of the law, its prophetical and Messianic bearing. Its negative side consists in its bringing out prominently that the law as law cannot give life, but that under the law the people constantly stumble and fall, and only by divine chastisements and grace, by priestly intercession and atonement, by true repentance and faith, do they again reach the path of salvation.

Within this law-irrespective of its expansion in Deuteronomy-there is great progress and growth, as is shown in the difference of the relations before and after the setting up of the golden calf, between the first and second tables of the law.

At the first giving of the law the people see the lightning and hear the thunder on the mount, and in mortal fear hurry away. Moses alone must speak with God for the people. But Moses was able so far to quiet the people, that after the giving of the law Aaron, Nadab, Abihu, and seventy elders, with Moses, were able to approach the top of the mount, and there behold God, and eat and drink (Exod. xxiv.). At the second sojourn of Moses on the mount, we do not hear of these fearful signs. From mysterious concealment and silence, he comes forth with shining face, before which Aaron and the princes, who at the first giving of the law beheld God, retreat; and their slavish fear, and that of the people, is again quieted by covering Moses' face with a vail. Jehovah Himself, also, in order to reassure the people, makes known from Sinai the meaning of the name Jehovah; that He was "God, merciful and gracious, long-suffering and abundant in grace and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin, but leaving nothing unpunished, and visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and fourth generation." But on the other hand, it is now determined that Jehovah will accompany the people, not as Jehovah Himself, in the midst of the people, but in the form of an angel before them, that is, in the form of Old Testament revelation and law. As a mark of this positive separation, Moses removes his tent as a provisional tabernacle outside the camp; an act which brings to mind John the Baptist in the wilderness; and the congregation in the camp is by that declared unclean.

27. THE RELATION OF THE THREE BOOKS TO THE RECORDS ON WHICH THEY WERE FOunded. The logical connection and the organic unity of these three books are exhibited in undeniable precision, clearness, and beauty.

And not less clear is it that this whole complex of the Jewish national law is arranged not according to the strict requirements of history but of religion; a sacred tabernacle though made of historical materials; not a mere didactic composition, but a concrete didactic disposition strung upon the threads of history. Separating the historical from the didactic elements, we find that the first historical portion (Exodus, chaps. i.—xviii.), makes a book by itself. Joined to this, as a second book, is the second part of Exodus; the book of prophetical and ethical legislation. Leviticus contains no trace of historical progress; it is simply the law-book of Levitical worship. The first section of Numbers (chaps. iv.- -x. 10), forms the outline of the theocratic, kingly legislation. Then at the blast of the silver trumpets the people depart from Sinai. And now follow. the second historical part of the whole work, the march from Sinai to the plain of Moab, and various new legal precepts, as special circumstances occasioned them. Thus the three books arranged according to theocratic purposes make five books, a smaller Pentateuch in the greater. Though we may not lay special stress upon the sacred trinity of this law, yet it is worthy of remark, that the ethical legislation progresses through the stadia of development, that the legislation concerning worship from beginning to end is a finished system, which is further on supplemented by the civil legislation, while this last is enlarged as historical occasions required, in accordance with the usual course of civil legislation. But that this concrete unity did not proceed from a single human author under divine inspiration, appears from many proofs, as well as from the very nature of these books. First of all, this is shown by the connection with Deuteronomy, in which it is plain that previously-existing records were arranged by a subsequent editor. Such records are also in these books quoted or presupposed, for instance, the songs (Numb. xxi. 17 ff., 27 ff.): the history and especially the prophecies of Balaam.

In general we cannot with certainty decide between those parts which had Moses for their author (as for instance BLEEK does in his Introduction, recognizing many such parts), and those which are due to a later revision or addition; but from satisfactory proofs we make the following distinctions: 1, Those originals which are fundamental, to wit, the primary, traditional and written records of the genesis of the people-especially of Joseph-then the outlines of the theocratic legislation (the passover, the decalogue, the tabernacle, the law of offerings, etc., songs, forms of blessing, encampments); 2, the arrangement of the law into three parts by the hand of Moses; 3, a final later revision, which, by arrangement and addition, sought to present the complete unity of the Pentateuch.

That such collected originals were the foundation of these books needs no argument. But that Moses himself distributed the materials into three parts, appears from the great significance of this organic three-fold unity with its Messianic impress, from the designation of the tabernacle, not for Levitical but for ethical legislation, as well as from the break in the whole construction before the death of Moses. It is particularly to be remarked that the three legislations manifest their theocratic truth by their interdependence; either by itself would present, judged by common rules, a distorted form.

That these three books were made by dividing up a larger book which enclosed within itself that of Joshua, is a modern scholastic view without any proof. As regards the distinction between Elohistic and Jehovistic portions, it may have some importance for Genesis. But maintaining the great importance of the revelation in Exod. vi., thenceforth the distinction between the two names must rest only on internal relations, not upon portions to be critically distinguished. For instance, when, from the calling of Moses (Ex. iii.) and from the intercourse of Jehovah with him (Exod. vi.) it is asserted that this is a compilation from two different accounts, the assertion is made at the expense of the internal relations of the text, which plainly show a perfectly logical progress from one section to the other. In consequence of the decided refusal of Pharaoh to let the people of Israel go for a religious festival in the desert, and on account of the increasing oppression of the people which brought them to