Jahn's Biblical archaeology

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God butaecauseae had promise great mercies to the Patriaretis and thei posterity, and ad atready bestowed them in pari; ecause H Ied them ut o Egypt had furnished them illi laws, ould Oon introduce them into Canaan, an proieci them through future ages; finalty beeaus the had hosen God sor thei Ling. The whole objectis the Mosaic ritual Was o preserve the Orshi of God a thecreator and Overnor o ali tili the time hen the tria religion Ahouldbe madeanown to the res of the orid, for hicli grandisnd i hadbeen originali committe to Abraham an his posterity, Gen. 17 9-14. 18 19.

Jehovah Was notini the God but in a triet sense thetis of the Jews on hom it seli, consequently in Orderes render due protection to the good, to condem transgreSSors, and O mahe them Njects of punishment. Hadcit been othev ise had he no defendod the good from the attach of the ad oraad pardo been ive tothe uitly ali his laWs ould have been in vain. Stili, althoughWhat has no been sat be rue the talement, hicli Ome avemade Vig. that Moses has made God an inexorabie Judge, and thaton0, is ulteri salse. The origina promise to the Patriarchs, hicli ere so ostenrepente to thei descendanis, the liberation rom gyptia servitude, the laWs, enaete in the Wilderness, the entranee, that WaSgrante to the Hebrows into the and of Canaan, are desed of Lindness, hieli prove the benescende of God Deiat. 7 6-9 8:2-20 9 4-8. 10 1 11. Henc it is osten inculcatedipo the HebreWs to exhibit gratitude toWard God and the fac viso that the are Xpressi commande to love God is a least an implied admission of his Endnes an beneficence, Deut 6 4 5 11 12, 15, 22.

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Moses alis God theriather of his eopte the mercisul the clement, the benign the aithfut ehovah, ho exhibit through a thousandgenerations the love os a parent to his good and salthful solio vers, who orgives iniquit an transgression, but O hos merey neVeriheless, there are limiis, and who visit the ins of tho ather o the posterit to the thir and solarili generation Deut 8 5. 32 6. Exod. 34 6, 7. Num 14 18 Deut. 7 9, 10. The inflictioni punishment even to the ourth generation, i. e. by means o public calamities, the consequences of hieli Wouldae experience evena posterity, a principie, Which mahes iis appea

ane even in the FUNDAΜENTAL LAWS, EXOd. 20 5, 6, has ivenossene to any Wh are either nablem unWillinito perceive that the prospecti misery falling on their posterity, couldae a real sourceo punishmen to the parenis, ho it ma be observed, ere in that age, particulari Solicitous about the well-being of thei descendanis. We learn, nevertheless, from ther places and ther considerations, stat the punishmenis, hiuli ere due to the athers, ere not so

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This theceratio eatur in the or of the commonwealth, bymeans of hicli the eopte ere so osten reminded that the laws of their ing ere no the than the laWs O GOd of Ourse perpetuali recalle theoriae God to their inds. The rigi observation ais of the Sabbath, of the east o Pentecost aster the evenweehs of the harvest, of the eventi or Sabbatio ear of the earo Iubile aster even Sabbati years, ere es of them symbolicachnowledgments of God a the Creator and overnor fili hings. The Passove likewise, and the eas of tabernacles vividi reualledio thei memor the aut that the creatin God ad been their delivere from the Egyptians, an their uide through Arabia AndWhenis the easti tabernacles and of Pentecost the were callediponto rende thank so the fruit the had received the were aucti, that these also ere to e reserre to the creatin poWe and thegoodnes of God.

o visibi representation O the divine eing, were absolutet prohibited. The erectio os a Tabernacle alone a permitted undio his there could clearly be no objection, sine it id not admito an APOTHEOSIS. ut in orde to prevent an Superstitioia rites fro introducing themselves into his sacre place ali the coemO-nte Were rescribe by law. It was commandod that at thesacrifices hould e offere on ne altar this, illi the reciprocat inspection, that was exercised ver acti the by Priesis and Levites, ould have an insuene to provent the introductio osan practices, hieli mi t have a tendene to pave the way soridolatry It was sedulousi inculcate o parenis that, On Veryoc Sion, Speciali a the return of the nationa festivais, and When persorming the eremontes rescribe by the LaW, theyshould instruct thei children, both in the religion, and the isto of thei nation. Fro the sear, that thei instructions might, through ignorance or drom fallure of memory, e, in Gome

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dendo in the and of Canaan, that ne aere tabernacle, ne igitprieSt, ne famil of priesis, ne tribe of Levites rahat even the tithes an sacrifices the redemptio of the sirs born the system os impurities and purifications and other things, hieli,ere rescribe in the LaW, perpetuali admoniShed the Hebrews that Gud was the soleruteri ali hings, even that God, ho ad rought them out DomEgypt in to the and of thei present residenue, and ad commandedali hos thing toae Observed. Compare particulari Deiat. 26 1-11 and Exod 10 1, 2. 12:25-28. 13 4-16.

the son recorded in the 32d of Deuteronomy that it mightae a perpetua monitor of thei duty, and in case thensaited in duty, of the

Whe we remember that Moses prefixe to thos instructions, an Laws, and the rituat, of hiuli e may be considered speciallyth author the Book of Genesis, hicli is A abundant in instances

of mora discipline, e hali e justisse in expectingo find that what has been torme the Mosaia religion' Wil notae deficient in

respectri ita mora tendency. Our Xpectations are is no means distippotnted. V are eve Where taurat in the Law of Moses that God is the Creator nn Governor of the universe, to hom ali me OWe obediene uni gratitude. e find moreover, that he in particularteaches his colant men the HebreWs that the were bound todevote thenaseives o God by obligations 'hicli ere multiplied

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and peculiar since the had received rom him uel distinguished favors, and the promise of ther at a future period, Exod. 20 2. Lev. 11 45. 25 38 Deut 4 32-40 5 24-28 6 12, 13, 20 25. 7 6-ll. 8 1-6, 10 18 9 4 5. 10 12 11 1. 26 1 10 32 6. The are asteordingly, commande to love God with ali ho hoari and

God is holy Lev. 11 45. 20 26. Deut 14 1. 2, 2 l. Lev. 19 2. 20:

The are aucti to ove their eighbor, D, a themselves, LeV. 19 18 no only the Hebrew, but the strange also Lev. 19 33, 34. Exod. 22 20, 21. 23 9, 12. Num 15 14 Deut 10 18 19 24 17.27:19. Hatred and revenge are prohibited, Exod. 23 4 5. Lev. 19 1618 Deut 23 7 8. comp. Job 31 29-31. Crueli and inhumanit to servant are guarded against Exod. 20:10 11. 2I 2 11, 20 26 Lev. 25 39 53. Deut 5 14, 15. 2:18 15 12 15. 16 11 14. 23 15 16 25 4 comp. Job 31 1315. The exhibitionis kindnes to the oor, lihewise, to idoWs undorphans, is inculcated, Exod. 22 25, 26 Lev. 19 9 13 23 22. 25:5 6. Deut 12 5 7. 14 22 24. 15 7 15 16 10 12 26 11 15. 27 19. Ag an incitemen to deed of hiridnes of this ori, the eopte are

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Exod. 20 10 11. 23 11 12 34 26 Lev. 22 28. 25 7. Deut 14:21. 22 6, 7, 10 25 4.

Theaeopte are commande noto cui se the deas, and not to casta obstacte in the way of the blinil, Lev. 19 14 Deut 27 18. Theyare sorbiddeno ulter salsehoods, Exod. 23 1-P an are admonishe noto go bout among the eopte in the character of tale bearers, a the wil have done their uty, b insormin the uil persoris of thei fatalis in private, and oni have made themselves par-taker in thei guili, by givin to thos sauit an unnecessar publici , Lev. 19 16. The are not est a liberint ulter curses against hos magistrates, ho in thei estimation, have been uias avorabie to them, Exod.

22 27, 28.

The were commande to avoid ali fraud as an abomination in thesight of God Deiat. 25 13-16 When the have ound an property, cares ulli in inquire ut iis ivner, and restore it, Deut 22 1 3 andio Leep themselves guttiles no Ont of Ornication, adultery, incest, and bestiality, buti ali impure concupiscenee, Whieli are great crimes in the sight of Jehovah, Lev. 18 1-30. Deut. 23 18, 19 22 5. Exod. 20: T. The obediende hiet was due to the civi laWs, as urgedin theground that the originate from that mercisul and holyraeing, hol the creato any vernor of at things, Lev. 11 44 18 3-5 19:10, 12, 14, 18, 25, 28 30-32, 34, 37 22 3 8 30-33 23 22 43.

25 17, etc. Moses, accordingly, in referene to thi Sullaeet, Vig. obedience to the civi laws, neve satis to remini theseople of their divine origin and tenelle them that unles thos laWs are Observed, a religiotis, as et a civi institutions it ill ei no avail. Consul particulari the passages hiel solioW, and Whicli are orth of repeate perusal Deut 4 1-40 5 1-6, 25 8 1 19 10 12.11 1. 29 1. 30 20.

Numerous sacrifices ere insiste On, Ot, in truth sor nnysupposed Orthines in the Sacrifices thenaseives, ut ecause the were an indication os a gratesul minit, ecatis the presented a symboli representation Os the punishment due to transgressors, nil ut tered, S it ere, an impressive admonition, that nil in Were to e voided. Sacrifices, necordirigly, and

Otho ceremontes, re neve est med in themselves considered,

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Particular forms of worri, to e sed in prayer, are Ot Oundamong the instructions o Moses, and the probabie reason oscit, asrepresente in the Original German is that Auch serms of ordes Would have been to near an approach to the Superstitious Ormsemployed in charms, and incantation among the eighboring idolatrous nations and might have e t unpropitious consequences.J Stili here is hal may be considere in Ome reSpecis an exceptionto this statement for e find a formis ord prescribed so the bene diction in Num 6 24-26, and also so the retur of thanti in Deut. 26 1 10 13-15. Promise of tempora good, and threat o tempora evil Were necessar in an age, in hichaheano ledge of a future life a limitedand obscure. ut the ure O more obstacles to mora discipline and instruction, than like threat an promise are, at the presentday, to the mora education Os ur si pring. Furthermore thethreat and promises of hicli e peta, a b considered, a ad- Messedo the JeWS, as a people, ather han a individuals and inthi Way, a mining a par of the civit polity and asterili, the are in themselves an evidene that God approve What is moral, and condemn what is immorat an corrupi, an it is in his V that he

The religionis Moses, theres ore had a good mora tendeney it discipline many men, hos characters, O thei mora elevationand Worth, are fit subjects of admiration. I it ad desecis, et ushave the cando to acknowledge, that the are to e attributed in ameasure to the circumstances of the times, and the gratitude to consess, that iis deficiencies have been ampi supplied by the γspei ofJesus Christ. 33.

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390 D310 RESPECTING TYPES. 310. O THE QUEATION, WHETHER THER ARE TYPES IN ΤΗΕ ΑWs o MosΕsy'That there are historical and mora types in the Law of Moses, is evident Do the Passover, and from the east of tabernacles, Exod. 12 1-13, 16 Lev. 23 4, 8. Deut 16 1-8 also fro the rite of circumcision, and the gol mitre O the igh priest, sor a typical impor is expressi assigne to these las by Moses himself. Consuli Exod. 28 38, and Deut 10 16 30 6. But hether there are to e found in the writings of Moses What are termed prophetica opes, has been a subject of very great contention . e se in the discussions, hicli ave arisen ponthis subjeci, the tendeney, hicli there is in men to rusti romone extreme t another an beeause types of this indisere formeri to much multiplied the wisdom of these alter days hastahen pon itself oldlyrio en the existerice of any Such types atall. One thing, however, Seems O be certain that the hole Mosai discipline, talien in connection illi the promise made to the patriaretis, a not ni introducedo preserve an transmit thetrue religion, but implied an intimate Somethin belle to come. Thos belle times ere o hidde froin the Sight of the propheis,und in age after age, and illi much frequency the predicted them in thei poetry. ut express and insulate types of Christ, oro the Christia Chureli, known to e suo by the ancient Hebreis' domo appea tot soland in the Law of Moses. Stilicit is a question orthmos further investigation, than has itherio been be- stowedipon it, hether God through the instrumentalit o Moses, di not so ordo certain evenis an ceremontes that the shouldio diseoveret to e typica at the comin os Christ, an in his Vsacilitate the conversionis the Jews to the Christia system y Comparem Hermeneuticam generalem Veteris et Novi Foederis,4 15 16. p. 43-48. NOTR.- Λ the subject of the YΡΕ of the old Testamen isone, hici has no saltet to interest, to a considerable degree, theseolings O mari in his muniry Ioah it sor grante that it illno b deemed ut o place, to subjoin in his section, the Opinions

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The institutions o Moses etaine thei influence through sub- Sequent ages. WheneVer religion as endangered by neglecti byidolatry the invariabie consequenc Was that here ere calamities an eviis, hieli admouished the eople of the necessit of hOOS- in rulers, ho hould restore to them both the fuit operation ofthei religion, and thei prosperit as a nation. In casse God didnot end pon them in the rs instanee, public calamities, hecommissione his propheis, ho severet reprove hings and prinees thre great obstacles in the way of their iched attempisto introduc idolatry, and when ii as introduced, ad the appl-ΠeS of Seeing in Ome cases, plous hings ratSed P, a the succeS- sors of the impious, ho rescinde What thei predecessors ad done remove idolat , an restore again the true orshi os God. When a longili admonition ceased to e o any great Vail, and Very thin Was growing ors and worse the Israelitis commonWealth as overthrown 253 years after thei separation romJudali, and 722 es ore Christ. The eopte ere carrie aWay by the Assyrians into Gogan, Chalaeene, the cities of Media, an into

The Lingdom o Iuda was overthrown 387 years after theseparation, 588 e re Christ by the Chaldeans, and the eoplewere carrie captive to the ank of the rive Cheber in Babylonia.

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In these eventa, ere sulfille the predictions both o Moses and the Propheta. The differene in the conditionis the HebreWs unde the u es, who ruled cur hundred an fist years, and unde the Mngs, consiste in his that unde the former, idolatry a no commanderibu the eopte rushed into it of theiriwn accord Wheres ore the

commanded the worshimo idols, o promotexit in some a by their aut hori so that ita pernicious influence penetrate even to the Temple meis. The mos impious, in the Lingdomo Iudah, ere Aha and Manasseh, ho immolate thei sons to Moloch; and the forme os Whom hut up the Temple. In the ingdomo Israel, Aha withhis Zidonian wise Jegebet, surpassed allither in ichedness. During the perio immediatet precedin their verthro eve 'in o superstition, and ver mora pollutio prevalle in bothaingdoms, especiali in thati Judali. No the means there-

fore, remained, to correct thei vices, ut that Os extreme severio by hicli the whole nation dispersed rom heir count cinis distant regions, an humble an afflicted might earn that theycould do nothing ithout God, and that idols could en them no

When a tength the eturn, predicted by Moses and the prophela, as nexpectedi secured by the instrumentalit o Cyrus, and the Temple an cit rebulli, the eopte ein convince bytho fulsiment of so many, and suci distinguished prophecies that

God is the omnipotent an omniscient overnor of the universe, and that ali idol are a vani , continuo firmo Jehovali veraster. So much so that the oppoSed the commands, an se at des de the punishments of Antiochus Epiphanes endured very suffering, eige thei arms, in vindication os thei liberi and religion, and rought ver Other nations also to the worshimo their thera The res of the eius, ho were idely dispersed both in the Eas and the est, ad proselytes very here, and tbecame nown to ther nations that there a a peOple, howorshippe one invisibile God the creator and overnor os the