The section in cha[i. viii-x is said to have a mj-thical coloring. This assertion is groimded on the miracle narrated in ch. ix, 24. But what could have been the inducement to forge this section? It is said that the priests invented it in order to support the authority of the sacerdotal caste by the solemn ceremony of Aaron's consecration. But to such an intention the narration
LEVITICUS
406
LEVY
of the crime committed by Nadab and Abihu is striking- 1\- opposetl. Even Aaron liimself here ajjpears to be ratlier remiss in tlie observance of the law (comp. x, IG SI}., with iv, 22 sci-). Hence it v/ould seem that the for- •■erv arose from an opposite or anti-hierarchical tenden- cy." The liction would thus appear to have been con- trived without any motive whicli could account for its oriicin.
in ch. xvii occurs the law which forbids the slaugh- ter of any beast except at the sanctuary. This law could not be strictly kept in Palestine, and had there- fore to undergo some niodificatiou (Ueut. xii). Our ojiponents cannot show any rational inducement for con- triving such a liction. The law (xvii, (5, 7) is adapted to the nation onh- while emigrating from Egypt, It was the object of this law to guard the Israelites from falling into the temptation to imitate the Egyptian rites and sacrifices offered to he-goats (C^'^'^yb, se'irim, " devils," Sept. iMToia, Yulg. dumoncs), which word signifies also daemons represented under the form of he- goats, and which were supposed to inhabit the desert (comp. Jablonsky, Pantheon ^Hgyptiacum, i, 272 sq.).
The laws concerning food and purifications appear especially important if we remember that the people emigrated from Egypt. The fundamental principle of these laws is undoubtedly Mosaical, but in the individ- ual application of them there is much that strongly re- minds us of Egypt. This is also the case in Lev. xviil sq., where the lawgiver has manifestly in view the two opposites, Canaan and Egypt. That the lawgiver was intimately acquainted with Egypt is proved by such remarks as hint at the Egyptian marriages with sisters (xviii,3) ; a custom which stands as an exception among the prevailing habits of antiquity (Diod. Siculus, i, 27 ; Pausanias, A Idea, i, 7).
The book of Leviticus has a prophetical character. This is especially manifest in ch. xxv, xxvi. where the law appears in a truly sublime and divine attitude, and when its predictions refer to the whole futurity of the nation. It is impossible to say that these were vaticinia ex eventu, unless we would assert that this book was written at the close of IsraeUtish history. We must rather grant that passages like this are the real basis on which the authority of later prophets is chiefly built. Such passages prove also in a striking manner that the lawgiver had not merely an external aim, but that his law had a deeper purpose, Avhich was clearly understood by JMoses himself. That purpose was to regulate the national life in all its bearings, and to consecrate the whole nation to God. See, especially, chap, xxv, 18 sq. Although this section has a general bearing, it is never- theless manifest that it originated in the times of Moses. At a later period, for instance, it would have been im- practicable to promulgate the law concerning the Sab- liath and the year of jubilee; for it was soon sufficiently jiroved how far the nation in reality remained behind the ideal Israel of the law. The sabbatical law bears the impress of a time when the whole legislation, in its fulness and glory, was directly communicated to the ]ieopl(^ in such a mamier as to attract, penetrate, and command.
IV. We must not quit tliis book without a word on AThat may be called its .ipiritiiril mcanwg. That so elal)- orate a ritual looked beyond itself we cannot doubt. It was a prophecy of tilings to come; a shadow whereof the sul)stance was Christ and his kingdom. We may not always be able to say what the exact relation is be- tween the type and the antilype. Of many things we may l)e sure that they belonged only to the nation to whom they were given, containing no ]irophetic signifi- cance, but serving as witnesses and signs to them of (Jod's covenant of grace. We may hesitate to pro- nounce with .Jerome that "e\-cry sacrifice, nay, almost every syllable — the garments of Aaron and the whole Levitical system — breathe of heavenly mysteries;"' but •we cannot read the Epistle to the Hebrews and not ac- knowledge that the Levitical priests " served the pat-
tern and type of heavenly things" — that the sacrifices of the law pointed to and found their interpretation in the Lamb of God — that the ordinances of outward puri- fication signified the truer inward cleansing of the heart and conscience from dead works to serve the living God. One idea, moreover, penetrates the whole of this vast and burdensome ceremonial, and gives it a real glorj-, even apart from any prophetic signilicancc. Holiness is its end. Holiness is its character. The tabemacle is holy — the vessels are holy — the offerings are most holy unto Jehovah — the garments of the priests are holy. All who approach him whose name is " Holy," whether priests who minister to him or people who worship be- fore him, nuist themselves be holy. It would seem as if, amid the camp and dwellings of Israel, was ever to be heard an echo of that solemn strain which fills the courts above, where the seraphim cry one to another, Holy, Holy, Holy.