FOOTNOTES:

Nor can we leave this law of the ban without noting the very solemn suggestion which it contains that there may be in the universe persons who, despite the great redemption, are morally irredeemable, hopelessly obdurate; for whom, under the government of a God infinitely righteous and merciful, nothing remains but the execution of the ban—the "eternal fire which is prepared for the devil and his angels" (Matt. xxv. 41); "a fierceness of fire which shall devour the adversaries" (Heb. x. 27). And this, not merely although, butBECAUSEGod's "mercy endureth for ever."

The Law of the Tithe.

xxvi. 30-33.

"And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord's: it is holy unto the Lord. And if a man will redeem aught of his tithe, he shall add unto it the fifth part thereof. And all the tithe of the herd or the flock, whatsoever passeth under the rod, the tenth shall be holy unto the Lord. He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and that for which it is changed shall be holy; it shall not be redeemed."

Last of all these exclusions from the vow is mentioned the tithe. "Whether of the seed of the land, or of the herd, or of the flock," it is declared to be "holy unto the Lord;" "it is the Lord's." That because of this it cannot be given to the Lord by a special vow, although not formally stated, is self-evident. No man can give away what belongs to another, or give God what He has already. In Numb. xviii. 21 it is said that this tenth should be given "unto the children of Levi ... for the service of the tent of meeting."

Most extraordinary is the contention of Wellhausenand others, that since in Deuteronomy no tithe is mentioned other than of the product of the land, therefore, because of the mention here also of a tithe of the herd and the flock, we must infer that we have here a late interpolation into the "priest-code," marking a time when now the exactions of the priestly caste had been extended to the utmost limit. This is not the place to go into the question of the relation of the law of Deuteronomy to that which we have here; but we should rather, with Dillmann,[59]from the same premisses argue the exact opposite, namely, that we have here the very earliest form of the tithe law. For that an ordinance so extending the rights of the priestly class should have been "smuggled" into the Sinaitic laws after the days of Nehemiah, as Wellhausen, Reuss, and Kuenen suppose, is simply "unthinkable;"[60]while, on the other hand, when we find already in Gen. xxviii. 22 Jacob promising unto the Lord the tenth of all that He should give him, at a time when he was living the life of a nomad herdsman, it is inconceivable that he should have meant "all,exceptingthe increase of the flocks and herds," which were his chief possession.

The truth is that the dedication of a tithe, in various forms, as an acknowledgment of dependence upon and reverence to God, is one of the most widely-spread and best-attested practices of the most remote antiquity. We read of it among the Romans, the Greeks, the ancient Pelasgians, the Carthaginians, and the Phœnicians; and in the Pentateuch, in full accord with all this, we find not only Jacob, as in the passage cited, but, at a yet earlier time, Abraham, more than four hundred years before Moses, giving tithes to Melchizedek.The law, in the exact form in which we have it here, is therefore in perfect harmony with all that we know of the customs both of the Hebrews and surrounding peoples, from a time even much earlier than that of the Exodus.

Very naturally the reference to the tithe, as thus from of old belonging to the Lord, and therefore incapable of being vowed, gives occasion to other regulations respecting it. Like unclean animals, houses, and lands which had been vowed, so also the tithe, or any part of it, might be redeemed by the individual for his own use, upon payment of the usual mulct of one-fifth additional to its assessed value. So also it is further ordered, with special regard to the tithe of the herd and the flock, "that whatsoever passeth under the rod,"i.e., whatever is counted, as the manner was, by being made to pass into or out of the fold under the herdsman's staff, "the tenth"—that is, every tenth animal as in its turn it comes—"shall be holy to the Lord." The owner was not to search whether the animal thus selected was good or bad, nor change it, so as to give the Lord a poorer animal, and keep a better one for himself; and if he broke this law, then, as in the case of the unclean beast vowed, as the penalty he was to forfeit to the sanctuary both the original and its attempted substitute, and also lose the right of redemption.

A very practical question emerges just here, as to the continued obligation of this law of the tithe. Although we hear nothing of the tithe in the first Christian centuries, it began to be advocated in the fourth century by Jerome, Augustine, and others, and, as is well known, the system of ecclesiastical tithing soon became established as the law of the Church. Althoughthe system by no means disappeared with the Reformation, but passed from the Roman into the Reformed Churches, yet the modern spirit has become more and more adverse to the mediæval system, till, with the progressive hostility in society to all connection of the Church and the State, and in the Church the development of a sometimes exaggerated voluntaryism, tithing as a system seems likely to disappear altogether, as it has already from the most of Christendom.

But in consequence of this, and the total severance of the Church from the State, in the United States and the Dominion of Canada, the necessity of securing adequate provision for the maintenance and extension of the Church, is more and more directing the attention of those concerned in the practical economics of the Church, to this venerable institution of the tithe as the solution of many difficulties. Among such there are many who, while quite opposed to any enforcement of a law of tithing for the benefit of the Church by the civil power, nevertheless earnestly maintain that the law of the tithe, as we have it here, is of permanent obligation and binding on the conscience of every Christian. What is the truth in the matter? In particular, what is the teaching of the New Testament?

In attempting to settle for ourselves this question, it is to be observed, in order to clear thinking on this subject, that in the law of the tithe as here declared there are two elements—the one moral, the other legal,—which should be carefully distinguished. First and fundamental is the principle that it is our duty to set apart to God a certain fixed proportion of our income. The other and—technically speaking—positiveelement in the law is that which declares that the proportion to be given to the Lord is precisely one-tenth. Now,of these two, the first principle is distinctly recognised and reaffirmed in the New Testament as of continued validity in this dispensation; while, on the other hand, as to the precise proportion of our income to be thus set apart for the Lord, the New Testament writers are everywhere silent.

As regards the first principle, the Apostle Paul, writing to the Corinthians, orders that "on the first day of the week"—the day of the primitive Christian worship—"every one" shall "lay by him in store, as God hath prospered him." He adds that he had given the same command also to the Churches of Galatia (1 Cor. xvi. 1, 2). This most clearly gives apostolic sanction to the fundamental principle of the tithe, namely, that a definite portion of our income should be set apart for God. While, on the other hand, neither in this connection, where a mention of the law of the tithe might naturally have been expected, if it had been still binding as to the letter, nor in any other place does either the Apostle Paul or any other New Testament writer intimate that the Levitical law, requiring the precise proportion of a tenth, was still in force;—a fact which is the more noteworthy that so much is said of the duty of Christian benevolence.

To this general statement with regard to the testimony of the New Testament on this subject, the words of our Lord to the Pharisees (Matt. xxiii. 23), regarding their tithing of "mint and anise and cummin"—"these ye ought to have done"—cannot be taken as an exception, or as proving that the law is binding for this dispensation; for the simple reason that the present dispensation had not at that time yet begun, and those to whom He spoke were still under the Levitical law, the authority of which He there reaffirms. From thesefacts we conclude that the law of these verses, in so far as it requires the setting apart to God of a certain definite proportion of our income, is doubtless of continued and lasting obligation; but that, in so far as it requires from all alike the exact proportion of one-tenth, it is binding on the conscience no longer.

Nor is it difficult to see why the New Testament should not lay down this or any other precise proportion of giving to income, as a universal law. It is only according to the characteristic usage of the New Testament law to leave to the individual conscience very much regarding the details of worship and conduct, which under the Levitical law was regulated by specific rules; which the Apostle Paul explains (Gal. iv. 1-5) by reference to the fact that the earlier method was intended for and adapted to a lower and more immature stage of religious development; even as a child, during his minority, is kept under guardians and stewards, from whose authority, when he comes of age, he is free.

But, still further, it seems to be often forgotten by those who argue for the present and permanent obligation of this law, that it was here for the first time formally appointed by God as a binding law, in connection with a certain divinely instituted system of theocratic government, which, if carried out, would, as we have seen, effectively prevent excessive accumulations of wealth in the hands of individuals, and thus secure for the Israelites, in a degree the world has never seen, an equal distribution of property. In such a system it is evident that it would be possible to exact a certain fixed and definite proportion of income for sacred purposes, with the certainty that the requirement would work with perfect justice and fairness to all.But with us, social and economic conditions are so very different, wealth is so very unequally distributed, that no such law as that of the tithe could be made to work otherwise than unequally and unfairly. To the very poor it must often be a heavy burden; to the very rich, a proportion so small as to be a practical exemption. While, for the former, the law, if insisted on, would sometimes require a poor man to take bread out of the mouth of wife and children, it would still leave the millionaire with thousands to spend on needless luxuries. The latter might often more easily give nine-tenths of his income than the former could give one-twentieth.

It is thus no surprising thing that the inspired men who laid the foundations of the New Testament Church did not reaffirm the law of the tithe as to the letter. And yet, on the other hand, let us not forget that the law of the tithe, as regards the moral element of the law, is still in force. It forbids the Christian to leave, as so often, the amount he will give for the Lord's work, to impulse and caprice. Statedly and conscientiously he is to "lay by him in store as the Lord hath prospered him." If any ask how much should the proportion be, one might say that by fair inference the tenth might safely be taken as anaverage minimumof giving, counting rich and poor together. But the New Testament (2 Cor. viii. 7, 9) answers after a different and most characteristic manner: "See that ye abound in this grace.... For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might become rich." Let there be but regular and systematic giving to the Lord's work, under the law of a fixed proportion of gifts to income, and underthe holy inspiration of this sacred remembrance of the grace of our Lord, and then the Lord's treasury will never be empty, nor the Lord be robbed of His tithe.

And so hereupon the book of Leviticus closes with the formal declaration—referring, no doubt, strictly speaking, to the regulations of this last chapter—that "these are the commandments, which the Lord commanded Moses for the children of Israel in mount Sinai." The words as explicitly assert Mosaic origin and authority for these last laws of the book, as the opening words asserted the same for the law of the offerings with which it begins. The significance of these repeated declarations respecting the origin and authority of the laws contained in this book has been repeatedly pointed out, and nothing further need be added here.

To sum up all:—what the Lord, in this book of Leviticus, has said, was not for Israel alone. The supreme lesson of this law is for men now, for the Church of the New Testament as well. For the individual and for the nation,HOLINESS, consisting in full consecration of body and soul to the Lord, and separation from all that defileth, is the Divine ideal, to the attainment of which Jew and Gentile alike are called. And the onlywayof its attainment is through the atoning Sacrifice, and the mediation of the High Priest appointed of God; and the onlyevidenceof its attainment is a joyful obedience, hearty and unreserved, to all the commandments of God. For us all it stands written: "Ye shall be holy; for I, Jehovah, your God, am holy."

Printed by Hazell, Watson & Viney, Ld., London and Aylesbury.

CATHOLICISM—ROMAN AND ANGLICAN.By the Rev. A. M. FAIRBAIRN, M.A., D.D., LL.D., Principal of Mansfield College, Oxford; Author of "The Place of Christ in Modern Theology," etc.Fifth Edition. Crown 8vo, cloth, 7s. 6d.The Daily Chronicle, in a Leading Article, says:"Such a work cannot but have a deep effect.""Dr. Fairbairn's able and striking volume.... The treatment is throughout so thoughtful and free from narrow polemical bias."—Times."The book is certainly one every theologian must welcome—high-minded in tone, broad in its outlook, penetrating in its vision, and full of luminousapercuson the history of thought and of events."—Literature.THE PLACE OF CHRIST IN MODERNTHEOLOGY.Eleventh Edition. 8vo, cloth, 12s."In some respects this is a great book. It strikes out a new and generally a fresh line of argument. The story of the development of thought during the Christian ages is a brilliant and vivid historical sketch, and will be a most useful piece of reference to the student."—The Dean of Gloucester,in the Pall Mall Gazette."His work is, without doubt, one of the most valuable and comprehensive contributions to theology that has been made during this generation."—Spectator."Dr. Fairbairn starts from the principle that Christian theology must be based on the consciousness of Christ; and from the fact that the historical Christ is only now, nineteen centuries after His appearance on earth, being recovered for human knowledge and faith.... A more vivid summary of Church history has never been given. With its swift characterisation of schools and politics, with its subtle tracings of the development of various tendencies through the influence of their environment, of reaction, and of polemic; with its contrasts of different systems, philosophies, and races; with its portraits of men; with its sense of progress and revolt—this part of Dr. Fairbairn's book is no mere annal, but drama, vivid and full of emotion, representative of the volume and sweep of Christianity through the centuries."—Speaker."The volume before us is the most weighty and important which he has yet issued. His treatises entitled 'Studies in the Life of Christ' and 'A City of God' contain much of great value; but in a sense they gave promise of better things to come, and this promise has been amply fulfilled ... in this very able and learned and altogether admirable discussion on 'The Place of Christ in Modern Theology.' ... The book is evidently one for the times, and doubtless attention will be widely drawn to it on account of the great importance of the subject of which it treats, the honoured name of its author, and the conspicuous ability, the competent learning, and the gracious spirit which it everywhere displays."—Scotsman.

The Daily Chronicle, in a Leading Article, says:

"Such a work cannot but have a deep effect."

"Dr. Fairbairn's able and striking volume.... The treatment is throughout so thoughtful and free from narrow polemical bias."—Times.

"The book is certainly one every theologian must welcome—high-minded in tone, broad in its outlook, penetrating in its vision, and full of luminousapercuson the history of thought and of events."—Literature.

THE PLACE OF CHRIST IN MODERNTHEOLOGY.Eleventh Edition. 8vo, cloth, 12s.

"In some respects this is a great book. It strikes out a new and generally a fresh line of argument. The story of the development of thought during the Christian ages is a brilliant and vivid historical sketch, and will be a most useful piece of reference to the student."—The Dean of Gloucester,in the Pall Mall Gazette.

"His work is, without doubt, one of the most valuable and comprehensive contributions to theology that has been made during this generation."—Spectator.

"Dr. Fairbairn starts from the principle that Christian theology must be based on the consciousness of Christ; and from the fact that the historical Christ is only now, nineteen centuries after His appearance on earth, being recovered for human knowledge and faith.... A more vivid summary of Church history has never been given. With its swift characterisation of schools and politics, with its subtle tracings of the development of various tendencies through the influence of their environment, of reaction, and of polemic; with its contrasts of different systems, philosophies, and races; with its portraits of men; with its sense of progress and revolt—this part of Dr. Fairbairn's book is no mere annal, but drama, vivid and full of emotion, representative of the volume and sweep of Christianity through the centuries."—Speaker.

"The volume before us is the most weighty and important which he has yet issued. His treatises entitled 'Studies in the Life of Christ' and 'A City of God' contain much of great value; but in a sense they gave promise of better things to come, and this promise has been amply fulfilled ... in this very able and learned and altogether admirable discussion on 'The Place of Christ in Modern Theology.' ... The book is evidently one for the times, and doubtless attention will be widely drawn to it on account of the great importance of the subject of which it treats, the honoured name of its author, and the conspicuous ability, the competent learning, and the gracious spirit which it everywhere displays."—Scotsman.

——————

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ESSAYS AND ADDRESSES.By the late R. W. DALE, of Birmingham. Edited by his Son, A. W. W.Dale, M.A.Third Edition. Crown 8vo, cloth, 6s."They are excellent examples of the earnest, powerful, and closely reasoned addresses which Dr. Dale was in the habit of giving on important occasions."—Scotsman."Dr. Dale writes a brisk and vigorous style, and his blows fall as with the clink of a hammer upon an anvil."—Glasgow Herald.BY PROF. JAMES ORR.NEGLECTED FACTORS in the STUDY of the EARLY PROGRESS of CHRISTIANITY.ByRev.JAMES ORR, D.D., Professor of Church History in the United Presbyterian Theological College, Edinburgh.Crown 8vo, cloth, 3s. 6d."An interesting volume.... The volume is a valuable contribution to the history of the subject."—Scotsman."These lectures deserve publication. They are able, learned, and they show that Dr. Orr has the gift of research, and of looking at things for himself. To each of these themes (the neglected factors) he gives earnest attention, and he discusses them with overflowing learning and with great clearness. The product is solid, substantial, and after the thorough pattern set to us by German writers. He has abundantly proved his case."—Aberdeen Free Press."The volume is valuable for the new light it throws on the progress and influence of Christianity in the first three centuries, for the fulness of its details, and for the ability with which these are handled in working out the conclusions that are sought to be established."—North British Daily Mail.BY THE SAME AUTHOR.THE RITSCHLIAN THEOLOGY AND THE EVANGELICAL FAITH.Third Edition. Fcap. 8vo, cloth, 2s. 6d."His volume is not a large one, but it is packed with matter, and it embodies the well-considered results of careful and extensive reading. It is the best English book we have on the subject. Nothing is left unnoticed that is necessary to a proper appreciation of this influential school of theology."—Critical Review."Professor Orr has done his work well. His treatment of Ritschlianism is scholarly, self-contained, and lucid, and no English student of religion in future can have any difficulty in understanding the position of the Ritschlian school, whether at home or abroad."—Church Times."It is a surprisingly well-written book, for the subject is supremely difficult. It is the best popular account of the great movement that yet been seen in English."—Expository Times.THE UNHEEDING GOD, AND OTHER SERMONS.By theRev.THOMAS G. SELBY.Fourth Edition. Crown 8vo, cloth, 6s."It is not often, in the somewhat barren records of pulpit literature, that such a noble and striking volume of sermons as this is given to the public. The present volume elevates its author to a front rank among the preachers of the time.... No more timely discourses than these could possibly be preached."—Spectator."An excellent volume of sermons. Mr. Selby writes in a pungent and forcible style, and has a great command of suggestive illustrations, taken from history, literature, and science. Some of the lines of thought opened out by him are very original, and we especially commend the fine sermon on 'Obscure Service and the Infinite Outlook.'"—Glasgow Herald.——————London: HODDER & STOUGHTON,27, Paternoster Row.

ESSAYS AND ADDRESSES.By the late R. W. DALE, of Birmingham. Edited by his Son, A. W. W.Dale, M.A.Third Edition. Crown 8vo, cloth, 6s.

"They are excellent examples of the earnest, powerful, and closely reasoned addresses which Dr. Dale was in the habit of giving on important occasions."—Scotsman.

"Dr. Dale writes a brisk and vigorous style, and his blows fall as with the clink of a hammer upon an anvil."—Glasgow Herald.

BY PROF. JAMES ORR.

NEGLECTED FACTORS in the STUDY of the EARLY PROGRESS of CHRISTIANITY.ByRev.JAMES ORR, D.D., Professor of Church History in the United Presbyterian Theological College, Edinburgh.Crown 8vo, cloth, 3s. 6d.

"An interesting volume.... The volume is a valuable contribution to the history of the subject."—Scotsman.

"These lectures deserve publication. They are able, learned, and they show that Dr. Orr has the gift of research, and of looking at things for himself. To each of these themes (the neglected factors) he gives earnest attention, and he discusses them with overflowing learning and with great clearness. The product is solid, substantial, and after the thorough pattern set to us by German writers. He has abundantly proved his case."—Aberdeen Free Press.

"The volume is valuable for the new light it throws on the progress and influence of Christianity in the first three centuries, for the fulness of its details, and for the ability with which these are handled in working out the conclusions that are sought to be established."—North British Daily Mail.

BY THE SAME AUTHOR.

THE RITSCHLIAN THEOLOGY AND THE EVANGELICAL FAITH.Third Edition. Fcap. 8vo, cloth, 2s. 6d.

"His volume is not a large one, but it is packed with matter, and it embodies the well-considered results of careful and extensive reading. It is the best English book we have on the subject. Nothing is left unnoticed that is necessary to a proper appreciation of this influential school of theology."—Critical Review.

"Professor Orr has done his work well. His treatment of Ritschlianism is scholarly, self-contained, and lucid, and no English student of religion in future can have any difficulty in understanding the position of the Ritschlian school, whether at home or abroad."—Church Times.

"It is a surprisingly well-written book, for the subject is supremely difficult. It is the best popular account of the great movement that yet been seen in English."—Expository Times.

THE UNHEEDING GOD, AND OTHER SERMONS.By theRev.THOMAS G. SELBY.Fourth Edition. Crown 8vo, cloth, 6s.

"It is not often, in the somewhat barren records of pulpit literature, that such a noble and striking volume of sermons as this is given to the public. The present volume elevates its author to a front rank among the preachers of the time.... No more timely discourses than these could possibly be preached."—Spectator.

"An excellent volume of sermons. Mr. Selby writes in a pungent and forcible style, and has a great command of suggestive illustrations, taken from history, literature, and science. Some of the lines of thought opened out by him are very original, and we especially commend the fine sermon on 'Obscure Service and the Infinite Outlook.'"—Glasgow Herald.

——————

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[1]"Genesis may be made up of various documents, and yet have been compiled by Moses; and the same thing is possible, even in the later books of the Pentateuch. If these could be successfully partitioned among different writers, on the score of variety in literary execution, why may not these have been engaged jointly with Moses himself in preparing each his appointed portion, and the whole have been finally reduced by Moses to its present form?... Why might not these continue their work, and record what occurred after Moses was taken away?"—Professor W. H. Green,Schaff-Herzog Encyclopædia; article, "The Pentateuch."

[2]"If it be proven that a record was committed to writing at a comparatively late date, it does not necessarily follow that the essential part has not been accurately handed down."—Professor Strack,ibid.

[3]Something like this seems to have been the final position of the late Professor Delitzsch, who said: "We hold firmly that Moses laid the foundation of this codification" (of the "priest-code" of Leviticus, etc.), "but it was continued in the post-Mosaic period within the priesthood, to whom was entrusted the transmission, interpretation, and administration of the law. We admit this willingly; and even the participation of Ezra in this codification in itself furnishes no stumbling block for us. For it is not inconceivable that laws which until then had been handed down orally were fixed by him in writing to secure their judicial authority and execution. The most important thing for us is the historico-traditional character of the Pentateuchal legislation, and especially the occasions for (the laws) and the fundamental arrangements in the history of the times. That which we cannot be persuaded to admit is that the so-called Priestly Code is the work of the free invention of the latest date, which takes on the artificial appearance of ancient history."—The Presbyterian Review, July 1882; article, "Delitzsch on the Origin and Composition of the Pentateuch," p. 578.

[4]The Expositor, January, 1889; article, "The Old Theology and the New," pp. 54, 55.

[5]From the note in xvi. 1 it would appear that this chapter, so different in subject from the five preceding chapters on "Uncleannesses," originally preceded them, and so followed x., with which it is so closely connected. Its exposition is therefore given immediately after that of x.

[6]This name is often restricted to xviii.-xx.

[7]The usage of the common Hebrew phrase so rendered does not warrant the translation in the old version: "of his voluntary will."

[8]See Psalm lxix. 9, and compare in the Hebrew such expressions as, "the fire hath consumed the burnt-offering;" and Deut. iv. 24, "thy God is a devouring fire," etc., in all which the verb signifying "to eat" is idiomatically used of fire.

[9]Kurtz, "Der Alt-testamentliche Opfercultus," p. 243.

[10]A striking parallel to this ordinance is found in a caste custom in North India, where the caste Hindoo, as I have often seen, if he give you a drink of water in a vessel, will only use an earthen vessel, which, immediately after you have drunk, he breaks, to preclude the possibility of its accidental use thereafter, by which ceremonial defilement might be contracted. For the Hindoo does not regard it as possible so to cleanse a metallic vessel as to remove the defilement thus caused; and as he could not afford to throw it away, he will give one to drink in the cheap earthen vessel, or else no drink at all.

[11]It is to be regretted that the Revisers had not allowed in this case the rendering "trespass-offering" to stand, as in the Authorised Version. For, unlike the more generic term "guilt," our word "trespass" very precisely indicates the class of offences for which this particular offering was ordained. It is indeed true that the Hebrew word so rendered is quite distinct from that rendered "trespass;" yet, in this instance, by the attempt to represent this fact in English, more has been lost than gained.

[12]Even in the burnt-offering, the hide of the victim was assigned to the priest (vii. 8).

[13]See "Die Bücher Exodus und Leviticus," 2 Aufl., p. 462.

[14]Especially striking in this connection is the expression used by the Apostle Paul (Rom. xv. 16), where he speaks of himself as "a minister of Christ Jesus unto the Gentiles, ministering the Gospel of God;" in which last phrase, the Greek word denotes "ministration as a priest." See R.V., margin.

[15]"Commentary on the Epistle to the Hebrews," vol. ii., p. 172.

[16]See,e.g., Exod. xxiv. 10; Ezek. i. 26.

[17]Thuse.g., in Cant. iv. 13, where the Revised Version reads, "Thy shoots are an orchard of pomegranates," the Jewish paraphrast in the Chaldee Targum renders, "Thy young men are filled with the commandments (of God) like unto pomegranates (sc.with their seeds)."

[18]Not, however, as many imagine, in behalf of those who have in this age died in sin, but in ministrations to the living nations in the flesh, in the age to come. We find no ground of hope, in Holy Scripture, for the impenitent dead.

[19]The interposition of chapters xi.-xv. on ceremonial uncleanness, between chapters x. and xvi., which are so closely connected by this historical note in xvi. 1, certainly suggests an editorial redaction—as the phrase is—in which the latter chapter, for whatsoever reason, has been removed from its original context. But that such a redaction, of which we have in the book other traces, does not of necessity affect in the slightest degree the question of its inspiration and Divine authority, should be self-evident.

[20]"Die Bücher Exodus und Leviticus," 2 Aufl., p. 525.

[21]"Symbolik des Mosäischen Cultus," 2 Band., p. 668.

[22]"Biblische Abhandlungen," pp. 239-270.

[23]InThe Nineteenth Century, September, 1889.

[24]See above, p. 290-292.

[25]This latter reason, however, would rather appear to have demanded, as in the case of the leper, a guilt-offering.

[26]This word, it should be noted, is now popularly used to denote a disease quite distinct from leprosy, known also as "Barbadoes leg," which consists essentially of an elephantine enlargement of the lower extremities.

[27]This opinion has been ably argued by Sir Risdon Bennett, M.D., LL.D., F.R.S., in "By-paths of Bible Knowledge," vol. ix., "The Diseases of the Bible."

[28]Compare our frequent use of the word to denote paralysis.

[29]"The Land and the Book," vol. i., pp. 530, 531.

[30]"Die Bücher Exodus und Leviticus," 2 Aufl., p. 535.

[31]"Die Bücher Exodus und Leviticus," 2 Aufl., p. 537.

[32]These verses have been partially expounded, indeed, before, in so far as was necessary to a complete exposition of the sin-offering; but in this context the subject is brought forward in another relation, which renders necessary this additional exposition.

[33]See p. 292.

[34]It deserves to be noticed that in this phrase, which recurs with such frequency in this "Law of Holiness," the original, with evident allusion to Exod. iii. 15; vi. 2-4, always has the covenant name of God, commonly anglicised "Jehovah." The retention of the term "Lord" here, as in many other places, is much to be regretted, as seriously weakening and obscuring the sense to the ordinary reader.

[35]See, for example, in the Hebrew text, 1 Kings xiv. 24; Gen. xxxviii. 21; Hosea iv. 14,et passim.

[36]"Die Bücher Exodus und Leviticus," 2 Aufl., p. 550.

[37]The wife is not mentioned, but that she would also be included in the exception, in view of her being always regarded in the law as yet nearer to her husband than father or mother, may be safely taken for granted.

[38]See margin (R.V.).

[39]That is, not burnt alive, but after execution.

[40]See 1 John iii. 4 and 2 Thess. ii. 3, 4, 7, 8,—passages which, in view of this most manifest and characteristic tendency of our times, are pregnant with very solemn warning.

[41]See the inspired comment in Heb. iv.

[42]Compare Isa. lviii. 3-7, Zech. vii. 5, where the necessity of the inward sorrow for sin and turning unto God, in connection with this fast of the seventh month, is solemnly urged upon Israel.

[43]See Kurtz, "Der Alttestamentliche Opfercultus," p. 271.

[44]"Symbolik des Mosäischen Cultus," erster Band, pp. 428-432.

[45]See,e.g., Rabbi Dr. J. Levy, "Chaldäisches Wörterbuch," zweiter Band, pp. 301, 302; and compare Numb. xxiii. 8, Prov. xi. 26, xxiv. 24, where the same Hebrew word is used.

[46]Cf.the expression used with reference to Jesus Christ, Phil. ii. 9 (R.V.), "the name which is above every name."

[47]Thus Dillmann writes: "That the law (of the jubilee) in its principal features was already issued by Moses does not admit of demonstration to him who wills not to believe it; but that it cannot have been in the first instance the invention of a post-exilian scribe is certain. Only in the simpler communal relations of the more ancient time could a law of such an ideal character have seemed practicable; after the exile, all the presuppositions involved in its promulgation are wanting" ("Die Bücher Exodus und Leviticus," 2 Aufl., p. 608).

[48]The interpretation of ver. 33 presents a difficulty which, if the rendering retained in the text by the Revisers be accepted, is hard to resolve. But if we assume that a negative has fallen out of the first clause in the received text, and read with the Vulgate, as given in the margin of the Revised Version, "if one of the Levites redeemnot," all becomes clear. In the exposition we have ventured to assume in this instance the correctness of the Vulgate.

[49]See Psalm lxxxix. 15.

[50]Much has been made of this reference to the neglect of the sabbatic years as evidence of the late composition of the chapter; but surely in this argument there is little force. For, even apart from any question of inspiration, the ordinance of the sabbatic year was of such an extraordinary character, so opposed alike to human selfishness and eagerness for gain, and calling for such faith in God, that it would require no great knowledge of human nature to anticipate its probable neglect, even on natural grounds. But, even were this not so, still an argument of this kind against the Mosaic origin of this minatory section of the covenant can have decisive force for those only who, for whatsoever reason, have come to disbelieve that God can tell beforehand what free agents will do, or that, if He know, He can impart that knowledge to His servants.

[51]So Basnage ("History of the Jews," London, 1700, chap. xxviii., sec. 15) estimated it in his day. Since then, however, their number has materially increased, and is still increasing; a fact the significance of which has been pointed out by the present writer in "The Jews; or, Prediction and Fulfilment" (New York, 1883, pp. 178-83).

[52]"Modern Doubt and Christian Belief," p. 333.

[53]It is the same Hebrew word which is rendered "enjoy" when applied to the land and "accept" when applied to Israel: it might thus be rendered "enjoy" in the latter case—"they shall enjoy the punishment of their iniquity," when the words would express a severe irony, a figure of which we have examples elsewhere in the Scriptures.

[54]The "if" which introduces ver. 40 in the Authorised version has no equivalent in the Hebrew, and should therefore be omitted, as in the revision.

[55]See Gen. xii. 1-3; xiii. 14-17; xv. 5-21; xvii. 2-11; xxii. 15-18.

[56]These commutation rates are so low that it is plain that they could not have represented the actual value of the individual's labour. The highest sum which is named—fifty shekels—as the rate for a man from twenty to sixty years of age, taking the shekel as 2s. 3·37d., or $·5474, would only amount to £5 14s.0¾d., or $27·375. Even from this alone it is clear that, as stated above, the chief reference in these figures must have been symbolic of a claim of God upon the person, graded according to his capacity for service.

[57]So certainly should we render instead of "angel," in accordance with the suggestion of the margin (R.V.). The reference is to the priest, as Mal. ii. 7 makes very clear: "He [the priest] is the messenger of the Lord."

[58]On this subject, among other authorities, see Ebrard, "Apologetik," 2 Theil, pp. 167-90, especially p. 173.

[59]See "Die Bücher Exodus und Leviticus," pp. 635-638.

[60]See "Undenkbar;" so Dillmann,op. cit., p. 638.

Transcriber's note:Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error.The cover for the eBook version of this book was created by the transcriber and is placed in the public domain.Page 188: "The thought of the inspired writer appears to be this: Just as"... The transcriber has added the colon.Page 337: "And in order to do this, we must"... The transcriber has supplied the word "do".

Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error.

The cover for the eBook version of this book was created by the transcriber and is placed in the public domain.

Page 188: "The thought of the inspired writer appears to be this: Just as"... The transcriber has added the colon.

Page 337: "And in order to do this, we must"... The transcriber has supplied the word "do".

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