Читать книгу The Expositor's Bible: The Book of Deuteronomy - Andrew Harper - Страница 5

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In approaching a book so spiritually great as Deuteronomy, it might seem superfluous to allude to the critical questions which have been raised concerning it. On any supposition as to origin and authorship, its spiritual elevation and the moral impulse it gives are always there; and it might consequently seem sufficient to expound and illustrate the text as we have it. Minute and vexatious inquiry into details, such as any adequate treatment of the critical question demands, tends to draw away the mind, in a disastrous way, from the spiritual and moral purpose of the book. That however is precisely what the expositor has to elucidate and apply; and so it might seem to be an error in method to enter upon extraneous matters such as those with which criticism has mainly to do.

On the other hand, this has to be taken into account. The truth about the composition of a book, about the authorities it is founded on, about the times in which and the circumstances under which it was composed, if it be attainable, often throws a very welcome light upon the meaning. It clears up obscurities, removes chances of error, and often, when two or three possible paths have opened before us, it shuts us up to the right one. But if that is the case when no special conflict of opinion has arisen, it is much more so when a revolution of opinion concerning the whole religious life of a nation has been caused by the critical view of a book adopted by able men. Now that is plainly the case here. Deuteronomy has been the key of the position, the centre of the conflict, in the battle which has been waged so hotly as to the growth of religion in Israel. The attack upon the views hitherto generally held within the Church in regard to that matter has rested more upon the character and date of Deuteronomy than upon anything else. Consequently every part of the book has been the object of intense and microscopic scrutiny, and there is scarcely a cardinal point in it which must not be regarded differently, according as we accept or reject the strictly Mosaic origin of the book as a whole, or even of the legal portions. The difference is probably never absolutely fundamental. On either supposition, as we have said, the spiritual and moral teaching remains the same; but the mind is apt to be clouded with harassing doubt as to many important points, until clear views on the critical question have been attained. This is felt more or less acutely by all readers of the Old Testament who are touched by recent debates, and they expect that any new exposition shall help them to a clearer view. Many will even demand that some effort in that direction should be made; and, as we think, they rightly demand it.

But there is still another reason for dealing with the questions gathering round the authorship and age of our book, and it is decisive. The debate concerning the critical views of the Old Testament has reached a stage at which it is no longer confined to the professed teachers and students of the Old Testament. It has filtered down, through magazines first, and then through newspapers, into the public mind, and opinions are becoming current concerning the results of criticism which are so partial and ill-informed that they cannot but produce evil results of a formidable kind in the near future. By those who are sceptically inclined, as well as by those who cling most closely to the teaching of the Churches, it is loudly proclaimed that the acceptance of the critical view—viz. that the Levitical law, as a written code, came into existence after the Exile, and that Deuteronomy, written in the royal period of Israelite history, occupies a middle position between the first legislation (Exod. xx.-xxiii.) and this latest—destroys the character of the Old Testament as a record of Revelation, and undermines Christianity itself. The former class rejoice that this should be so, and think their scepticism is thereby justified. The latter, on the contrary, reject the critical conclusions with vehemence. They have found God through the Scripture, and, resting upon this experience, they turn away from theories which they believe to be in direct conflict with it. To write an exposition of Deuteronomy therefore, without correcting the false impression that the critical view as to its age, etc., is incompatible with faith in a Divine revelation, would be to miss one of the great opportunities which fall to writers on the Old Testament in our day. Questions regarding the age, authorship, and literary form of the books of Scripture cannot ultimately be so decided as to nullify the testimony borne to them by the experience of so many generations of Christian men and women. Whatever makes itself ultimately credible to the human mind in regard to such matters, will always be capable of being held along with a belief in the manifestation of Himself which God has given in the history and literature of Israel. But nothing will make that fact so readily apprehensible, nothing will make it stand out so clearly, as an exposition of a book like Deuteronomy, which takes account of all that seems established in the critical view. Even the most extreme critical positions, when separated from the totally irrelevant assumption (which too often accompanies them) that miracle is unhistorical, are compatible with a real faith in Revelation and Inspiration. It is not the fact of Revelation, but the common conception of its method, which is challenged by the critical theories. We shall therefore only try to meet a clamant need of our time, if we take with us into the explanation of the Deuteronomic teaching a definite conclusion as to the authorship, age, and literary character of the book.

As regards authorship, the ordinary opinion still is that Deuteronomy was written by Moses. This was the view handed over to Christianity in pre-critical ages by the Jews, and accepted as the natural one. But if the Mosaic authorship of the whole contents of the other books of the Pentateuch is now given up, much more should it be given up in the case of Deuteronomy. For Deuteronomy does not even claim to be written by Moses. It is not merely that in it Moses is often spoken of in the third person; that, if it were carried out consistently, as it is, for instance, in Cæsar's Commentaries, would be compatible with Mosaic authorship. But what we find is that the author, "whenever he speaks himself, purports to give a description in the third person of what Moses did or said,"[1] while Moses, when he speaks, always uses the first person. The book, consequently, falls naturally into two portions: the subsidiary, introductory framework of statement, in which Moses is always spoken of in the third person, together with the historical portions; and the utterances of Moses himself, which these introduce and hold together, and in which Moses always uses the first person.[2] Again, wherever the expression "beyond Jordan" is used in the portions where the author speaks for himself, it signifies the land of Moab.[3] Wherever, on the contrary, Moses is introduced speaking in the first person, "beyond Jordan" denotes the land of Israel.[4] The only exception is iii. 8, where at the beginning of a long archæological note, which cannot have originally formed part of the speech of Moses, and consequently must be a comment of the writer, or of a later editor of Deuteronomy, "beyond Jordan" signifies the land of Moab. If, consequently, the book be taken at its word, there can be no doubt that it professes to be an account of what Moses did and said on a certain day in the land of Moab, before his death, written by another person, who lived to the west of the Jordan. The author must consequently have lived after Moses' day; and he has taken pains by his use of language to distinguish himself from Moses in a most unmistakable way. It is no doubt possible, though not probable, that Moses might have written of himself in the third person in the connecting passages, and in the first person in the remainder of his book: but that he should have made the anxious distinction we have seen as to the phrase "beyond Jordan" does not seem possible.

But if our book, as we have it, is not by Moses, but is an account by another person of what Moses did and said on a certain occasion, that fact has a very important bearing upon the speeches reported as Mosaic. For the style of the whole book up to the end of the twenty-eighth chapter is, for all practical purposes, one. The parts where the author speaks, and the parts where Moses speaks, are all alike in style, and that style is in all respects different from the style of the speeches attributed to Moses in other parts of the Pentateuch. Consequently we cannot accept the speeches and laws as being in the very words of Moses. They may contain the exact ideas of Moses, but these have manifestly passed through the mind and clothed themselves in the vocabulary of the author of Deuteronomy. Even Delitzsch is quite decisive on this point.[5] In the tenth of his Pentateuch Kritische Studien, after distinguishing the Deuteronomist from Moses, he continues thus: "The addresses are freely reproduced, and he who reproduces them is the same who also contributed the historical framework and the historical details between the addresses. The same colouring, though in a less degree, may also be remarked in the repetition of the law in chapters xii.-xxvi. to which the book owes its name. All the component parts of Deuteronomy, not excepting the legal prescriptions, are woven through and through with the favourite phrases of the Deuteronomist."

Under these circumstances, the question immediately suggests itself to what degree this representation of Moses' legislation can be regarded as purely and unmixedly Mosaic. Was this legislation given in the main or entirely by Moses, and, if it was so given, may there not be mingled with what he gave inferences drawn by the author in whose style the book is written, and adaptations demanded by the exigencies of his later times? A full discussion of this point would, of course, be out of the question here, and it would, moreover, be superfluous. In Dr. Driver's article on "Deuteronomy" in Smith's Dictionary of the Bible, and in his Introduction to Hebrew Literature, detailed discussions will be found. All that is necessary here is that one or two large and salient aspects of the question should be looked at.

In the first place, it is important to know whether the author of Deuteronomy can have been a contemporary of Moses, or a younger contemporary of his contemporaries. If he were, the relation between the speeches and legislation in his book and that which Moses actually uttered would be similar to that between the speeches of Christ reported by St. John in his Gospel and the actual words of our Lord. They might, in fact, be taken to be in all respects a reliable, though not a verbal, representation of what Moses actually said or commanded. If, on the contrary, it should be proved, either from the character of the legislation itself, or from the evidence we have as to the date of the authorities whom the Deuteronomist quotes, and upon whom he relies, that he must have lived centuries later, then any such confidence would be materially weakened. Now there can be no doubt, to take the last point first, that Deuteronomy, taken as a legal code, though not wanting in laws which have been first formulated by its author, is mainly intended to be a repetition and a reinforcement of what we find in the Book of the Covenant (Exod. xx.-xxiii.). The result of Driver's careful tabulation of the subjects dealt with in the two codes is "that the laws in JE,[6] viz. Exod. xx.-xxiii. (repeated partially in xxxiv. 10–26) and the kindred section xiii. 3–16, form the foundations of the Deuteronomic legislation. This is evident as well from the numerous verbal coincidences as from the fact that nearly the whole ground covered by Exod. xx.-xxiii. is included in it; almost the only exception being the special compensations to be paid for various injuries (Exod. xxi. 18, xxii. 15), which would be less necessary in a manual intended for the people." This is also the conclusion of other scholars, and indeed is plainly demanded by the facts. It is, moreover, what may be called the Biblical hypothesis, for Moses is supposed to have been renewing the covenant made at Horeb, and repeating its conditions.

But in the present condition of our knowledge, the fact of Deuteronomy's dependence upon the Book of the Covenant brings into view unexpected consequences. It is true, certainly, that the laws of the latter code existed before they were incorporated in the text where we now find them. Consequently no verbal coincidences would give us the assurance that the Deuteronomist had before him the actual book in which these laws have come down to us. But a conclusion may be reached in another way. A comparison of the historical portions of Deuteronomy with the corresponding narrative in the previous four books of our Bible shows that for his history also the author of Deuteronomy relies upon these earlier narratives, and that he must have had portions at least of them before him in the same text as we have now. The verbal coincidences tabulated in Driver, pp. 75 f., as well as the general and exact agreement in the events recorded in Deuteronomy with those recorded in the earlier books, show that the author has not only drawn his information from the same sources as those of the earlier books, but that he must have had before him at least that section which contains the laws.

Now, as it happens, in the course of the analysis of the Pentateuch it has come to be all but universally acknowledged that Exod. xx.-xxiii. form part of a document which can be traced, dovetailed into others, from Genesis to Joshua, and perhaps beyond it. This document has been called by Wellhausen the Jehovist document, and in all critical books it is referred to as JE, as being made up of two sections, one of which uses Yahweh for the Divine name, and the other Elohim. The only generally known scholar who denies the existence of JE is Professor Green, of Princeton in America, who, rightly enough, sees that the Mosaic authorship of the Pentateuch cannot be held, if these separate component documents are acknowledged. But the separate existence and character of JE may be regarded as demonstrated, and also that it has been interwoven with another narrative, largely parallel, but which deals of preference with priestly matters, and has consequently been called the Priest codex, or P. Together these make up the first four books of the Pentateuch; and the remarkable thing is that, both as regards law and history, Deuteronomy is dependent upon JE. "Throughout the parallels just tabulated," says Driver,[7] "(as well as in the others occurring in the book), not the allusions only, but the words cited, will be found, all but uniformly, to be in JE, not in P. An important conclusion follows from this fact. Inasmuch as, in our existing Pentateuch, JE and P repeatedly cross one another, the constant absence of any reference to P can only be reasonably explained by one supposition, viz. that when Deuteronomy was composed JE and P were not yet united into a single work, and JE alone formed the basis of Deuteronomy." And this is not Driver's conclusion only. Dillmann, who argues with splendid ability against Wellhausen for the dating of P in the ninth century B.C. instead of after the Exile, and consequently considers that it was in existence before Deuteronomy, still holds that in general JE is the Deuteronomist's authority both for law and history, contenting himself with affirming that D shows undoubted acquaintance with laws, etc., known to us only in P. Clearly, therefore, Deuteronomy must have been written after JE had been made public, or at least after J and E had been written.

The question therefore arises, what is their date? An answer can be gradually approached in this way. As JE reappear as an element in the Book of Joshua,[8] and contribute to it an account of Joshua's death and burial, they cannot have been written by him, nor before his death. That is the first fixed point. Then we may proceed a step further. In various parts of JE there occur phrases which cannot all be later glosses, and which imply that the land, when the writer lived, had long ceased to be in possession of the Canaanites, if some of them do not even presuppose a time when the original inhabitants had been absorbed into Israel, as Solomon attempted to absorb them by making them slaves of the State. Such passages are Gen. xii. 6, "And the Canaanite was then in the land"; Gen. xiii. 7, "Moreover the Canaanites and the Perizzites dwelled then in the land"; Gen. xl. 15, in which Joseph says of himself, "I was stolen away out of the land of the Hebrews," a name which the country could not have acquired till some little time at least after the conquest. Further, in Numbers xxxii. 41, which belongs to J or E, probably the latter, we have an account of the rise of the name Hawwoth Jair. Now in Judges x. 3–5 we are informed that the Jair from whom the Hawwoth Jair had their name was a judge in Israel after the time of Abimelech, who made new conquests for his tribe east of the Jordan. Unless, therefore, the unlikely hypothesis be accepted that both the district bearing this name in Judges and its conqueror are other than those mentioned in Numbers, the verse brings down JE at least to the period of Abimelech, which Kautzsch in his View of the History of the Israelites, appended to his translation of the Old Testament, states as about 1120 B.C., i.e. two hundred years after the Exodus.

The next step is suggested by Gen. xxxvi. 31–39, a passage from JE in which a list of Edomite kings is given with this heading: "These are the kings that reigned in the land of Edom before there reigned any king over the children of Israel." That sentence clearly cannot have been written before kings arose in Israel; consequently JE must be later than the days of Saul, and probably than David, since the Israelite kingship appears to the author's mind here as a firmly established institution. The author of Deuteronomy must have lived and written at a still later date, and we are thus gradually brought down to the time of Solomon, or perhaps even later.

And the literary indications of date confirm this conclusion. For instance, two books are quoted occasionally in JE as authorities, which must consequently have existed before that work—the Book of the Wars of Yahweh (Numb. xxi. 14, 15), and the Book of Yashar (Josh. x. 12 f.). The former has indeed been declared by Geiger to be the product of false punctuation; but soberer critics have accepted it and date it in Solomon's day. However that may be, there can be no doubt that the latter actually existed, and was probably a collection of songs, since from it the verses describing the standing still of the sun and moon are quoted. But we learn from 2 Sam. i. 18 that David's beautiful lament for Saul and Jonathan was contained in this book, and was quoted from it by the sacred historian. The book must therefore have been compiled, or at least completed, after David's lament. As it was manifestly a compilation, and the poems it contained may have been of very various ages, much stress in our search for dates cannot be laid upon it. It is still of some weight, however, that this post-Davidic book is quoted by JE; so far as it goes, that fact confirms the conclusion arrived at from other indications.

In the same way, the linguistic indications, though not of themselves conclusive, point towards the same period. It is, of course, true that we are as yet far from having a general agreement as to the history of the Hebrew language. That can only be established along with the history of the Hebrew literature and the Hebrew people; and perhaps we never shall be able to fix any definite stages in the growth and decay of the language. Nevertheless no careful reader of JE will deny what Professor Driver says regarding them: "Both belong to the golden period of Hebrew literature. They resemble the best parts of Judges and Samuel (much of which cannot be greatly later than David's own time); but whether they are actually earlier or later than these, the language and style do not enable us to say. There is at least no archaic flavour perceptible in the style of JE."[9] That is an admirably balanced judgment, and we may rely upon the indication it gives as an additional confirmation of what we have already seen to be probable.

It is impossible that these various lines of inquiry should converge, as they have done, towards the early centuries of the kingship as the date of JE, if Moses had written Deuteronomy, in which JE is drawn upon at every moment. We may consequently dismiss that view finally, and admit that the author of Deuteronomy cannot well have written before the middle of the kingly period. But we have still to inquire what the character of the Mosaic speeches and the Mosaic writings given in Deuteronomy is in that case. Had the author lived and written near the time of Moses, we might, as has been said, have accepted them as the Church generally accepts the Johannine speeches of Christ. But if the Deuteronomist wrote four, or five, or six centuries after Moses, what are we to say? In one view it must be granted that his account may be as accurate as if it had been written within fifty years of Moses' death. For an author of our own day, by keeping close to original written authorities, and strenuously endeavouring to keep out of his mind any information he may have as to later times, may reproduce with marvellous correctness the actual state of things, as regards law and other departments of public life, which existed in England, say, five hundred years ago. Similarly the author of Deuteronomy may have handed on to us, without flaw or defect, the information as to Moses' sayings and doings in the plains of Moab which he had received from the written accounts of Moses' contemporaries. He may have done so; but when we consider that his authorities may have been in part not much earlier than his own time, that the critical sifting of history was then unknown, and finally and most important of all, that the Deuteronomist has hortatory much more than purely historical aims, we cannot evade the question whether a good deal that is here set down to Moses may not turn out to be additions to and deductions from the original Mosaic germs of law, made by inspired law-givers and prophets who took up and carried on Moses' work. Many assert that this is so, and we must face and try to settle the question they raise.

The theory held by those who most strenuously deny this assertion is that all the laws in the Pentateuch are Mosaic in the strict sense, that the codes were given by Moses in the order in which they now stand in the Pentateuch, and that they were enacted with all their modifications in a period of not more than forty years, all of which was spent in the desert. In order to ascertain whether this view is tenable, we shall take one or two of the more important matters, such as the place of worship, the agents of worship, and the support of the cultus; and we shall compare the provisions of the various codes in order to see whether they can be supposed to belong to so short a period, or to have been all enacted by one man.

Let us take first the place of worship. The three codes—that called the Book of the Covenant (Exod. xx.-xxiii.), that contained in Leviticus and Numbers and called the Levitical code, and that in Deuteronomy—all contain directions about this. In the first the prescriptions are (Exod. xx. 24): "An altar of earth shalt thou make to Me, and thou shalt sacrifice upon it thy burnt offerings and thy peace offerings, thy sheep and thy oxen. In every place where I cause My name to be remembered I will come unto and bless thee." In the Levitical law "the altar" is to be of Shittim or acacia wood overlaid with copper, and the place for it is to be in the court of the Tabernacle. There all sacrifices are to be offered, and thither every slaughtered animal is to be brought (Lev. xvii. 1 ff.), and this is to be a statute for ever unto them throughout their generations. In Deuteronomy again (chap. xii.) it is enacted that all sacrifices are to be brought "unto the place which Yahweh your God shall choose out of all your tribes to put His name there," and ver. 21, "If the place which Yahweh thy God hath chosen to put His name there be too far from thee, then thou shalt kill of thy herd and of thy flock" and eat them as game was eaten without bringing it to the Sanctuary. But Moses is not represented as ordering this law to be introduced immediately. It is only when they go over Jordan and dwell in the land which Yahweh their God giveth them, and when He giveth them rest from all their enemies round about so that they dwell in safety, that they are to do this. Nay, according to ver. 20 the new order is to be fully introduced only when Yahweh their God shall enlarge their border as He had promised, i.e. when their boundaries should be (xi. 24) the wilderness on the south and Lebanon on the north, the Euphrates on the east and the Mediterranean on the west. Now these boundaries were attained only in David's day, and the rest from all their enemies round about was, as Dillmann says, given as a matter of fact only in the times of David and Solomon (cf. 2 Sam. vii. 11 and 1 Kings v. 18), notwithstanding Josh. xxi. 42. Consequently the Temple at Jerusalem must have been the place referred to. This is distinctly the view of 1 Kings iii. 3 and viii. 16. The latter passage is peculiarly emphatic. Solomon says, at the dedication of the Temple, "Since the day that I brought forth My people Israel out of Egypt, I chose no city out of all the tribes of Israel to build an house that My name might be therein." The Deuteronomic view consequently is that the law requiring sacrifice at one sole altar was intended by Moses to be enforced only after the Temple at Jerusalem had been built.

These are the provisions of the three codes. Can they have been the successive ordinances of a man legislating under the influence of Divine inspiration within a period of less than forty years? Let us see. The first legislation was given at Sinai, in the third month after the Exodus: the Levitical legislation on the matter was given about nine months later when the Tabernacle was finished, and during that time they had not removed from Sinai: thirty-eight years afterwards the Deuteronomic code was given in the plains of Moab. Let us look at the character of the legislation given first of all at Sinai. The meaning of the decisive phrase, "In every place where I cause My name to be remembered I will come unto thee and bless thee," has been much discussed; yet taken as it stands, without reference to laws which on any supposition are later, it cannot mean that sacrifices were to be offered only at one central shrine. It specially provides for sacrifices being offered at different places, but restricts them to places which Yahweh Himself has chosen. At every such place He promises to come to them and bless them. So much, men of all schools admit; difference of opinion arises only as to whether these places are meant to be successive, or whether they may be simultaneous. The view of those who accept all the legislation of the Pentateuch as Mosaic in the strict sense is that the places could only be successive, since otherwise the words would imply that originally worship at one altar was not prescribed. Delitzsch, for example, maintains that these words imply necessarily only this, that the place of sacrifice would, in the course of time, be altered by Divine appointment, and he declares that to be their meaning. Others, again, suppose that the command was meant only to justify worship at the various places where the Tabernacle was called to halt on the people's journeyings, whether in the wilderness or in Palestine. Now it cannot be denied that only on some such interpretation can Exodus be brought into harmony with Leviticus, and that undoubtedly has influenced, and rightly so, the scholars who take this view. If it were tenable it would be by far the most satisfactory interpretation. But it can hardly be considered tenable if we look at the time at which this law was given. There was as yet no other law, and this was given as soon as the people came to Mount Sinai. The law in Leviticus was not on any supposition given till nine months later. Now, if Exod. xx. 24 was meant for immediate use only, and was superseded by the Levitical law after so short a time, it is difficult to understand why it was given, and still more difficult to conceive why it was preserved. In any case it cannot have been understood to command worship at only one place. It could have no other sense than that the people, so long as they were at Sinai, were to sacrifice only at Sinai where Yahweh had revealed Himself, or at other places in the neighbourhood which He should sanctify, or had sanctified, by revealing His presence at them. At any such place, if there He had once revealed Himself, He would continue to meet them. Without the colour thrown upon them by succeeding laws, that is surely the only meaning that could be put upon the words, and so understood they undoubtedly authorise sacrifice at two or more places simultaneously. If, on the other hand, this law was meant more for the future than the present, as some of the laws in the Book of the Covenant undoubtedly were, it must have been intended to be in force concurrently with Lev. i. f. But if so, the "places" it refers to cannot be the mere halting-places on the wilderness journey. No doubt these were determined by Yahweh, and the tabernacle was set up at places He may be said to have chosen, but the places themselves were of no consequence at all. The Divine presence is declared to be always in the Tabernacle. That was certainly a place where Yahweh caused His name to be remembered, and without further inquiry about place, the men of Israel knew that He would always meet them and bless them in sacrifice there. The different character of the altar in the Book of the Covenant too, a mere heap of earth or unhewn stone, and that in the Tabernacle, made of acacia wood overlaid with copper, corroborates the view that the altar aimed at in Exod. xxiv. is not the Tabernacle altar. The only coherent view, on the supposition of the concurrence of the two laws, is therefore that while, as a rule, sacrifice was to be offered at the Tabernacle, yet if the people came to any place where Yahweh had caused His name to be remembered, sacrifice might be offered there on an altar of earth or unhewn stone, as well as at the Tabernacle. Either way therefore there is permission to worship at more than one place. But then the difficulty is that Leviticus appears to denounce upon pain of being "cut off from the people" absolutely every sacrifice not offered at the Tabernacle.

Now if so far matters have been far from clear on the traditional supposition of the date and order of these codes, a glance at Deuteronomy will produce absolute confusion in every mind. As we have seen, Deuteronomy represents Moses as restricting sacrifice most rigorously to one altar after the building of the Temple at Jerusalem, but virtually declaring that worship at various shrines was to be blameless until that time. We have also seen that that is the view taken by the author of the Book of Kings. Now this might be regarded as a temporary relaxation of the law, intended to meet the difficult circumstances of a period of war and conquest, were it not for one thing. That is, that Moses in Deut. xii. 8, after prescribing worship at one altar, adds, "Ye shall not do after all that we do here this day, every man whatsoever is right in his own eyes," and as if to render mistake as to the meaning impossible, in ver. 13 he explains ver. 8 thus: "Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest." Notwithstanding the efforts of conservative scholars like Keil and Bredenkamp to explain ver. 8 as a reference to the intermissions in, e.g., the daily sacrifice, brought about by the desert wanderings, or to the arbitrariness and illegality of the generation which had brought judgment upon themselves by refusal to obey Yahweh in attacking Canaan, it still seems impossible to accept that view. Of course if we knew that Moses was the giver of all these laws, these words would have to be explained away in some such fashion. But if they are approached by an inquirer seeking to discover whether they all are Mosaic, sound exegesis demands that they should be taken as Dillmann and others take them. In the plain sense of words Moses here admits that, up till the time at which he is speaking, sacrifices were offered wherever men chose, and that he had participated in the practice. And observe, he does not refer to the Levitical law. He does not say this conduct of ours is a sin which we must repent of and turn from at once. He calmly permits this state of things to continue after Israel is in Canaan, and looks forward with equanimity to its continuance till the Temple shall be erected in Jerusalem. With this passage before us we ask, Can this be the same inspired legislator who thirty-eight years before compelled sacrifice at one central altar on pain of death?

The traditional hypothesis being thus encompassed with difficulties, students of the Old Testament have sought another which would correspond better with all the data. Relying upon the fact that the author of Deuteronomy founds his book almost entirely on JE, and that if he knows some of the laws and some of the facts mentioned in P only, there are no proofs that he knew that book as we have it, they put it aside in this matter also. Immediately, when that is done, light breaks in upon our problem. If we take Exod. xxiv. 20 in the natural sense given to it above, sacrifice at various altars was permitted from Sinai onwards, the only limitation being that there should have been, at the place chosen, authentic proof of a theophany or some other manifestation of the Divine presence. That is the state of things out of which Moses speaks in Deuteronomy. It will be noticed, however, that there is a slight contradiction of Exod. xx. 24. The Moses of Deuteronomy speaks as if every man's arbitrary choice had been his only guide. Probably, however, with his mind full of the stringent unity he desires to see, he speaks hyperbolically of the looseness of the former law, and means nothing else than the practice prescribed by it. In all ways this view is supported by the history. From the patriarchs till the time of Samuel, the practice was to sacrifice at various altars.[10] Consequently, according to both the Book of the Covenant and Deuteronomy, and according to the history, the worship of Yahweh at sacred places throughout the land was legal, until the Temple was erected at Jerusalem. The centralisation of worship was, consequently, a new thing when the division of the kingdoms took place, and was not an express law till Deuteronomy. If that book was not written till perhaps Hezekiah's day, the fact will account as nothing else will do for Elijah's words (1 Kings xix. 10), "The children of Israel have forsaken Thy covenant, thrown down Thine altars, and slain Thy prophets with the sword." Even in the presence of Yahweh he, without rebuke, calls the altars in the Northern Kingdom His.

The first attempt we know of to centralise worship was made by Hezekiah; a second and more strenuous attempt was made under Josiah, but the work was not actually accomplished till after the Return from the Captivity. All the facts taken together suggest that the movement towards centralisation was an age-long development. At first all holy places might be sacrificed at, though a certain primacy belonged to a central sanctuary, and this may have been stamped by Moses with approval. When the Solomonic Temple was built the primacy began to take the form of a claim for exclusive validity. The experiences in both kingdoms strengthened that claim, by showing that if Yahwism was to be kept pure the worship at the High Places must be abolished. The inspired writer of Deuteronomy then completed Moses' work by embodying that which had been always a tendency of the Mosaic system, and had now become a necessity, in his revisal of the Mosaic legislation. This was adopted by the nation under Josiah, and the Priest Codex must in that case represent a later stage of the development, when the centralisation was neither a tendency nor a demand, but a realised fact. Such a process accounts much better for the facts than the traditional belief; and though it is not free from difficulties it at least releases us from the confusion of mind which the ordinary supposition forces upon us.

The inquiry as to the agents of the cultus need not detain us so long. In the Book of the Covenant no priests are mentioned at all. The person addressed, the "thou" of these chapters, which is either the individual Israelite or the whole community, has been held by some to indicate that the individual offerer was the only agent in sacrifice. But that is to press the word too far. Even in Leviticus, while the whole people are addressed, the actions enjoined or prohibited are such as are done by "any man of them," and in Deut. xii. 13 we have precisely the same expression, "Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest," used at a time when there was undeniably a priestly tribe and even the High Places had a regular priesthood. But while in Exod. xx.-xxiii. there is no evidence to show whether a priesthood existed, in the previous chapter (xix. 22, 24) priests who "come near to Yahweh" are twice mentioned. This would be a fact of the first importance were it not that the words occur in a passage which is admitted to be in its present shape the work of the later editor. Dillmann maintains, and with good reason, that he has inserted and adapted here a fragment of J. If so then J may have held the view that there were priests before Sinai was reached, but under the circumstances we cannot be certain that the mention of them may not be an anachronism introduced by the later hand. In favour of the view that it is so is the fact that in the account given by JE of the ratification of the Covenant between Yahweh and the people (Exod. xxiv. 1 ff.), Moses erected an altar and then "sent the young men of the children of Israel which offered burnt offerings and sacrificed peace offerings of oxen unto Yahweh." He himself however performed the specially priestly act of sprinkling the blood upon the altar. Had there been priests or Levites accustomed to perform priestly functions, we should have expected them to act, instead of "the young men of the children of Israel." But, on the other hand, we must not omit to notice that the Levites occupy in all these transactions, as narrated by JE, a very prominent position. Dillmann,[11] as we have seen, separating J and E, considers that the passages in which priests before the Sinaitic legislation are spoken of belong to J, and adds: "Indeed, it appears from Exod. iv. 14, 'Is not Aaron the Levite thy brother?' and xxiv. 1, 9, that for him even then the Levites were the priestly persons." To these passages Driver adds Exod. xviii. 12: "And Jethro, Moses' father-in-law, took a burnt offering and sacrifices for God; and Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law before God." Further, Nadab and Abihu are Levites, nay, sons of Aaron, and in Exod. xxiv. 1 and 9 they go with Moses, Aaron, and the seventy elders as the complete representation of the people, and Moses, himself a Levite, performs all the greater priestly acts.[12] Moreover JE knows of the ark, and speaks frequently of the "tent of meeting" (Exod. xxxiii. 7 ff.; Numb. xi. 24 f., xii. 4 ff. and Deut. xxxi. 14 ff.). But a very notable thing in connection with the inquiry as to the performers of priestly duties appears in Exod. xxxiii. 7 ff., where E's account of the "tent of meeting" is given. When Moses turned again into the camp "his minister (mesharetho) Joshua, the son of Nun, a young man, departed not out of the tent," yet Joshua was an Ephraimite (1 Chron. vii. 22–27). In Exod. xxxii. 29, however, the same authority describes the consecration of the Levites to the priesthood, after the apostasy of the golden calf.

In Deuteronomy, on the contrary, the priests are very prominent; they are called, however, the Levitical priests, or priests simply, but never sons of Aaron. The whole tribe of Levi is regarded as priestly in some sense. They constitute, in fact, a clerical order, though there are clear indications of ranks, of men being assigned to special duties. Curiously enough, the tribe thus highly honoured is spoken of as being notoriously and all but universally poor. No sacrifice can legitimately be offered without them; and, though the question of the place of sacrifice has not yet been finally settled, the position of the Levitical priests as sacrificers is so entirely established that it is regarded as needing neither assertion nor justification. Nay, in one passage, Deut. x. 6—which there is no valid reason, except the wish to get rid of its contents, for supposing to belong to another authority than D[13]—the hereditary succession to the chief place among the priesthood is assigned to the family of Aaron. In xviii. 5 also the hereditary character of the priesthood is asserted in the words, "For Yahweh thy God hath chosen him—i.e. the priest—out of all thy tribes, to stand to minister in the name of Yahweh, him and his sons for ever." As for the body of the Levites, their position is somewhat ill-defined. On the authority of xviii. 6 ff. many claim that at the date of Deuteronomy every Levite was, at least potentially, a priest, that in fact Levite and priest were synonymous. But, as will appear in the exposition of the verses referred to, that is a very questionable proposition. Nevertheless it cannot be denied that in Deuteronomy the line between priests and Levites is a very indistinct one; there is prima facie reason to believe that it could be passed, and the gap between the two is certainly not nearly so wide as it appears to be in the undeniably post-exilic literature.

In the Priest Codex again, the priesthood is confined exclusively to the house of Aaron, with the high priest at their head. The Levites have no possible way of entrance into the priesthood. They are Yahweh's gift to the priests, and are confined most strictly to the duty of waiting upon these in the ministration of the Sanctuary. They have none but the most subordinate share in the sacrifices; they are shut out from the holy places of the Tabernacle; and they have assigned to them cities in which they may dwell together when they are not on duty at the Sanctuary. There is no word there of Levites being poor, and altogether the position of the tribe is, through the priests, much more dignified and prosperous in a worldly sense than we found it to be in Deuteronomy.

Now, taking all these data together, we find here, just as we did in the previous section, that the Levitical law is a disturbing element between Exodus and Deuteronomy. If we take it out of the way, J, E, and D harmonise well enough. The main difference is that the latter shows the same fundamental conditions as we find in the former, only consolidated and developed by time, but by a longer time than forty years. In fact D makes explicit that importance of the Levites which is only hinted at and foreshadowed in JE. They have come to be the only authorised agents of sacrifice; they have a hereditary headship in the house of Aaron; various orders and degrees must be held to exist (cf. Deut. xviii. 1 ff.). Compared with this state of things, the Levitical arrangements of P, supposed to have been given thirty-eight years before, are very different. In every respect they are more definite, more detailed, and show a much more differentiated organisation than those sketched in Deuteronomy. These latter indicate a state of matters which would suit admirably as an embryonic stage of the full-grown Levitical system, and which can hardly be fitted into their place otherwise.

It is suggested, in reply, that allusions in Deuteronomy imply the existence of a system of a much more elaborate kind than any that we could construct from the explicit statements of the book, and that is certainly true. But no reasonable interpretation of these allusions can lead us to a system identical with that in P. Nor can Deuteronomy's use of the name Levites (though undoubtedly it has been pressed by some too far) be held to be consistent with the public recognition of the "great gulf fixed" in P between the Aaronic priests and the Levites as a body. Nor will the fact that Deuteronomy is the people's book, and is consequently not called upon to go into technical details, cover the difference. Indeed nothing will, short of recognising the fact that, as publicly acknowledged organisations, the tribe of Levi in P and the tribe of Levi in D are different, and that the state of things in D's day is earlier than that in P. If this is not so, then the Levitical legislation, conceived as given by Moses, must be held to have proved impracticable, and Deuteronomy must then be regarded as an abrogation of it for the time.

And the same conclusions suggest themselves if we look more closely into the curious fact that Deuteronomy always speaks of the Levites as poor. Some have supposed that this poverty is the result of the centralisation of the cultus which the author demands, and that the constant insistence that the Levite shall be invited to all sacrificial feasts, along with the widow and the orphan, and other helpless classes, is a provision against the poverty to be brought upon them by the abolition of the High Places. But that is not so. We know the manner of the Deuteronomist when he is providing for contingencies arising from the new state of things he wishes to bring about, and it is quite different from his manner here. Clearly, the Levites were poor before the suppression of the High Places, and were so, as Deuteronomy tells us, from the fact that they had no inheritance in the land. But that poverty is not consistent with their whole position as sketched in the Levitical legislation. There we have the Levites launched as a regularly organised priestly corporation, endowed with ample revenues, and ruled and represented by a high priest of the family of Aaron, clothed with powers almost royal, surrounded by a priestly nobility of his own family and by a bodyguard of tribesmen entirely at his disposal. Such a body never has remained chronically and notoriously poor. In the wilderness they would not be so in contrast with others, for all were poor, and there was nothing to hinder the Levites having cattle as the other tribes had, and being on the same level as they. In the promised land, instead of becoming poor, they would at once enter upon the enjoyment of their various tithes and dues, and would moreover have such a share in the booty of Canaan as would more than make up at first for their want of a heritage. The priests were to receive one five-hundredth part of the army's half, and the Levites the fiftieth share of the people's half (Numb. xxxi. 28 ff.). Gradually, too, they would be put in possession of the priestly cities. Evidently, therefore, if the Levites were ever poor, it cannot have been till some time after Israel had been settled in the land, and then only if P's laws and organisations of the tribe were not enforced.

Deuteronomy supports the same argument. Since want of a heritage was the cause of the Levites' poverty, they cannot have been exceptionally poor in the wilderness. Nor can they have been poor during the time of the conquest; for even if the Levitical law was in force and the tribe was then wholly organised for the priesthood, they must have shared in the fighting and the spoil. But if the order of legislation, as we maintain, was (1) Exodus xx.-xxiii., (2) Deuteronomy, (3) the Priest Codex, then as the booty from war ceased to be a source of income, the Levites as a body remaining nomads, while the other tribes became agricultural, would necessarily become poor in comparison with their fellow-countrymen. It is out of that state of things the Deuteronomist speaks.[14]

The same conclusions follow when the regulations are examined which bear upon the support of the priestly tribe. The outstanding matters in this department are tithes and firstlings. Space will not admit of a full discussion of these topics; but if the reader will compare, in regard to tithes, Numb. xviii. 21–24 and Lev. xxvii. 30, 32, with Deut. xii. 17, and in regard to firstlings Numb. xviii. 18 with Deut. xii. 6, 17 f., and xv. 19 f., he will see that the application of tithes and of firstlings according to Deuteronomy is quite different from that in the Levitical legislation. The difference is such as will not comport with the hypothesis of a single legislator and a consistent legislation. Expedients with a view to solve the difficulty have been suggested by Keil and others; but each of those expedients is burdened with specific difficulties of its own.

The inevitable conclusion from all this would seem to be that in the Deuteronomic as in the Levitical laws we have not the legislation of Moses or of his age alone. The roots of all the legislative codes are Mosaic, but in all save perhaps the Book of the Covenant the trunk and branches are of much later growth. The authors of them are not careful to distinguish what came from Moses himself from that which had been developed out of it under the influence of the same inspiration. In both D and P there were Mosaic elements, and in both there are laws not given by him. To disentangle these completely now is impossible, and it is probably best for expository purposes to take the codes as giving what the Mosaic legislation had become at the time of the writer. What we have in Deuteronomy therefore cannot be better described than in Driver's words (Introduction, p. 85), as "the prophetic re-formulation and adaptation to new needs of an older legislation." Its relations to the other codes are as the same critic states (p. 71): "It is an expansion of that in JE (Exod. xx.-xxiii.); it is, in several features, parallel to that in Lev. xvii.-xxvi.; it contains allusions to laws such as those codified in some parts of P, while from those contained in other parts of P it differs widely." And the state of things in which these various codes originated is more and more coming to be conceived in the manner stated by Dr. A. B. Davidson.[15] "It is evident," he says, "that two streams of thought, both issuing from a fountain as high up as the very origin of the nation, ran side by side down the whole history of the people, the prophetic and the priestly. In the one Jehovah is a moral ruler, a righteous king and judge, who punishes iniquity judicially or forgives sins freely of His mercy. In the other He is a Person dwelling among His people in a house, a Holy Being or Nature, sensitive to every uncleanness in all that is near Him, and requiring its removal by lustrations and atonement. Those cherishing the latter circle of conceptions might be as zealous for the Lord of Hosts as the prophets. And the developments of the national history would extend their conceptions and lead to the amplification of practices embodying them, just as they extended the conceptions of the prophets. A growth of priestly ideas is quite as probable as a growth of prophetic ideas. That the streams ran apart is no evidence that they were not equally ancient and always contemporaneous, for we see Jeremiah and Ezekiel both flourishing in one age. At one point in the history the prophetic stream was swelled by an inflow from the priestly, as is seen in Deuteronomy, and from the Restoration downwards both streams appear to coalesce."

The actual date of Deuteronomy still remains to be settled. Already it has been brought down to post-Solomonic days. How much later must it probably be put? The book must have been written before the eighteenth year of Josiah, 621 B.C., for the Book of the Law which was then found in the Temple was undoubtedly not the whole Pentateuch, but approximately Deut. i.-xxvi. But it can hardly have been produced in Josiah's reign, because it would never have been permitted to drop out of sight had it been known to that pious king and the reforming high priest Hilkiah. On the other hand, it can hardly have been written or known before Hezekiah's reforms, for otherwise it would have been made the basis of them, as it was made the basis of Josiah's. Probably, therefore, we may date it between Hezekiah and Josiah. Indeed we may with great likelihood affirm, as Robertson Smith suggests, that it was the need of guidance caused by Hezekiah's reforms which suggested and called out this book.[16]

But, say some, if the body of the book is not Mosaic, then this is nothing else but forgery, and no forged or even pseudonymous book can be inspired! Others again, most gratuitously, suppose that Hilkiah found the book only because he had forged it and put it where it was found. But there is neither need nor room for such suppositions; and our effort must be to conceive to ourselves the means by which such a book could come into existence, and be found as it was, without fraud on the part of any one.

To modern, and especially Western notions, it seems difficult to conceive any legitimate process by which a book of comparatively modern date could be attributed, so far as its main part is concerned, to Moses, and published as Mosaic. But if we take into account the character of Deuteronomy as only an extension and adaptation of the Book of the Covenant set in a framework of affectionate exhortation, and that all men then believed that the Book of the Covenant was Mosaic, we can see better how such action might be considered legitimate. Even on modern and Western principles we can see that; but at that early time and in the East, literary methods and literary ideas were so different from ours that there may have been customs which made the publication of a book in this way not only natural but right. An example from modern India will make this clear. Among the sacred books of the Hindus one of the most famous is the Laws of Manu. This is a collection of religious, moral, and ceremonial laws much like the Book of Leviticus. It is generally admitted that it was not the work of any one man, but of a school of legal writers and lawgivers who lived at very various times, each of whom, with a clear conscience and as a matter of course, adapted the works of his predecessors to the need of his own day. And this practice, together with the belief in its legitimacy, survives to this day. In his Early Law and Custom (p. 161) Sir Henry Maine tells us that "A gentleman in a high official position in India has a native friend who has devoted his life to preparing a new Book of Manu. He does not, however, expect or care that it should be put in force by any agency so ignoble as a British-Indian Legislature, deriving its powers from an Act of Parliament not a century old. He waits till there arises a king in India who will serve God and take the law from the new 'Manu' when he sits in his Court of Justice." There is here no question of fraud. This Indian gentleman considers that his book is the Book of Manu, and would be amazed if any one should question its identity because he had edited it; and he supposes that the king he looks for, if he should come in his day, would accept and act upon it as a Divine authority. So strangely different are Eastern notions from those of the West. It is legitimate to suppose that this Eastern book originated in something of the same fashion. In the evil days of persecution, when all the prophetic spokesmen were cut off, and when the priests were occupying the chief position among the supporters of pure religion, some pious man, inspired, but not with the prophetic inspiration, set himself, like this modern Hindu, to re-write and adapt the legislation which he believed to be Mosaic to the needs of his own day. Altering the fundamental points as little as might be, he developed it to meet the evils which were threatening the Mosaic religion; and he inspired it with the passion for righteousness and the love of God which had already thrilled the hearts of faithful men in Israel through the ministry of the great prophets. Hoping for the coming of a king who should serve God and judge Israel out of this new Book of Moses, but while the darkness still clouded the future, he died, committing his book to some temple chamber where he might hope that it would be discovered when God's set time should come. In such a supposition there is perhaps something to shock the conventional theories of our time. But, so far as can be seen, there is nothing to shock any open-minded man who knows how widely ancient and Eastern thought differs from modern and Western thought. It is certain that at this day Eastern men of the highest character and of the most burning zeal for religion would act in this manner without a qualm of conscience. We may well believe, therefore, that in ancient days it was the same. If so, this was a literary method which inspiration might well use; and the supposition that Deuteronomy was so produced is certainly more consistent with its history and character than any other. It explains how it so exactly met the needs of the time and summed up all its aspirations; and it gives to its claim of inspiration a new support by laying bare the circumstances of its birth and its psychological presuppositions.

But it may still be asked, what are we to think of the Mosaic speeches, which, as has been seen, contain, to say the least, much non-Mosaic matter? The answer probably is that in these, as in the laws, the author relies upon earlier documents. From the appearance in the codes of laws which would have little or no meaning if originated in the time of the Deuteronomist, it has rightly been concluded that there are very ancient and Mosaic elements in them. So, in the speeches there are references and allusions that suggest an ancient tradition of a final address of Moses, and perhaps a written account of its general purport, in which even a hope that the worship might be centralised may have been contained.[17] This the author has adapted to his purpose of inciting his contemporaries to be faithful to the Mosaic teaching, and has woven into it all that later experience could suggest as effective ground of exhortation. So much as that all ancient historians would have done, and some moderns would do, without the faintest intention to deceive, or any feeling of guilt; and so much may probably have been done here. Delitzsch,[18] Robertson Smith,[19] and Driver[20] are all at one as to this, and in the proofs they produce of the necessity of accepting this view. In the words of Driver, "It is the uniform practice of the Biblical historians in both the Old and New Testaments to represent their characters as speaking in words and phrases which cannot have been those actually used, but which they themselves select and frame for them." The speeches of David in Samuel and Chronicles serve for examples. In Samuel he speaks in the language of Samuel, in Chronicles in the language of Chronicles. "In some of these cases," Driver continues, "the authors no doubt had information as to what was actually said on the occasions in question, which they recast in their own words, only preserving, perhaps, a few characteristic expressions; in other cases, they merely gave articulate expression to the thoughts and feelings which it was presumed that the persons in question would have entertained. In the Deuteronomic speeches both these characteristic methods have probably been employed, and we must just accept the inspired record for what it reveals itself to be, setting aside, with the inevitable sighs, our own à priori assumptions of what it ought to be."