But the strongest evidence of the Prophetical spiritualizing of the old ritual customs is the turn now given to the very ancient and strictly observed requirement of circwmcision (cf. above, p. 622>7); when in Jer 44 (cf. also Dt 106 30%) the removal of the foreskin of the heart is called for. We shall not be wrong in assuming that the prophet here passes a judgment on the value of external cir- cumcision similar to what he passed in 77!*. on the value of sacrifice. To him it is a symbol of the purifying of the heart, which is what God requires above all, and without which it has neither use nor value. :
(8) In all other instances as well as in those we have considered, the actual demands of the pro- phets are of a specifically religious and, above all, specifically moral nature. But the latter are in no way separated from the former. Nothing would be more perverse than to represent the prophets as preachers of a bare moral religion simply because in their writings the inculeating of justice, honesty, and mercy, in relation to one’s neighbour, always plays a most important part. Behind all this is the implication that the deter- mining motive for such conduct is to be the re- vealed will of the God of Israel and the reverent fear of His displeasure [in Deuteronomy (6) hearty love to God]. It is in harmony with this that, as in the First Commandment, the demand for vener- ation of Jahweh alone precedes all others. It is indirectly expressed in the numerous denuncia-
* Since the LXX still retains ‘altar’ along with ‘sacrifice’ (0082 obons Ouctes odd% dvros Hucreornpiou), We should probably read nz) for nz}. ‘Altar and mazzebah’ forms a good collocation, not ‘sacrifice and mazzébah.’
RELIGION OF ISRAEL
687
tions of idolatry, but has also positive utterance given to it frequently (cf. e.g. Am 5* 8, Is 81), The greatest zeal in this direction is displayed by Deuteronomy (cf. 4, the reasoned exhortation against star worship; but, above all, 12!*-). Any enticing to idolatry, even if it emanate from pro- eh or from one’s nearest relations, is regarded y this book (137 172%) as nothing less than a capital crime; and the penalty is to be executed on the guilty party without pity, even if this should involve the destruction of a whole city with all its inhabitants and all their property (13).
Real reverence for Jahweh shows itself, above all, in unreserved confidence in His wise disposal of events and His help in time of need (Is 74, and esp. v.°> ‘if ye trust not, ye shall not stand’; ef. also the locus classicus Jer 17°"). This is at the root of the unvarying policy which the true pro- phets of Jahweh commend to their countrymen in relation to the world-powers. After Ahaz, against the earnest counsel of Isaiah, has called in the aid of the Assyrians and become their vassal, the pro- phet sees in this a Providential dispensation of Jahweh and a well-deserved punishment of Judah. And now what is required is to keep still under the salutary chastening rod (28 30% [‘ In turning away (from the wild struggles of the others) consists your safety, in quietness and confidence is your strength’]), until the hour has come for Jahweh to interpose and to display His power on the defiant Assyria itself (101% 24%. st ]gi#)| Pre- cisely the same standpoint is assumed by Jeremiah in reference to the Chaldeans. There is no resource for the nations subject to them (Jer 277"), or for Zedekiah of Judah (v.":), but to put their neck under the yoke of Nebuchadrezzar (cf. also 38. 17 42108.), How little on this account Jeremiah despairs of the return of God’s favour to the nation and their restoration, he proves by purchasing, although a prisoner, a field (32°), when already the em- bankments of the besiegers stretch up to the city.
The right knowledge of Jahweh issues likewise in due humility, such as love to one’s neighbour (ef. the prophetic programme of true morality in Mic 68). The latter shows itself primarily in striving after justice at any price, especially when protection and care for oppressed widows and orphans are concerned: Am 5!%, Is 117-75 107, Jer 758 993 (addressed to the king), Dt 10'® (coupled with the injunction to love the gér) 24% 9719, In general, the whole legislation of Deuteronomy is permeated with a spirit of the most genuine humanity, and thus constitutes, as it were, a de- posit of the ethical system of the prophets. It evi- dently discovers the main value of the sacrificial meals, as well as of the three years’ tithe, in the provision for the Levites, the poor, the widow, and the orphan (14° and oft.) ; in face of an extremely powerful custom—that of blood-revenge—it pro- vides for the deliverance of the unintentional man- slayer (197"-); it claims tender consideration for female prisoners of war (211), and the less loved spouse (v."), as well as for the poor when a pledge for a loan is taken from them (24° 1), An escaped slave is not to be given up (23); a day-labourer is not to be oppressed, but to be paid his wages before sunset (24). Interest is to be taken only from foreigners, not from one’s country- men (23), The property of the latter is to be jealously safeguarded (22) ; the danger of falling from a roof is to be averted by a railing (22%).