Appendix, Note I: Isolated Texts Relied On by the Higher Critics

(Chap. IV. p. 44, ae.) IsoLATED TEXTS RELIED ON BY THE HIGHER CRITICS.

Tr is notorious that great heresies are generally based on isolated texts, and the rationalistic attack on the Pentateuch relies on a perversion of Exodus vi. 3 and Jeremiah Vil 22.

The former passage is used by the critics to prove that the name “Jehovah” was unknown to the Patriarchs. It is droll how these men employ arguments which refute themselves; for if the book be a literary forgery it is certain that the brilliant author of it would not have given himself away like this.

Most of the Tiibingen heresies have an element of truth in them, and the figment that Jehovah was the tribal deity of Israel is a travesty of the truth that this was God’s covenant name — His name in relation to His people as brought into covenant relationship with Himself. To Abraham the covenant was a promise; it was not till four centuries afterwards that it was established as a public fact. The Patriarchs received private revelations, but now He was about to declare Himself openly. Hence His words in Exodus vii — * Thou shalt see what I will do to Pharaoh.” And He adds, “I am JeHovaH; and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but as to My name JEeHovaAH I was not known to them” (R.V., margin). The significance of

that name was never known until (as He goes on to say) He 267 “remembered” His covenant; that is, until the time had come for Him in fulfilment of it (see p. 87, anze) to deliver His people from their sojournings and their bondage. “Wherefore, say unto the children of Israel, I am Jehovah” (ver. 6).

Jeremiah vii. 22 reads: “TI spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices.” And this is taken as proof that “the Levitical Code” was not in existence in Jeremiah’s day.

Such a perversion of the prophet’s words would be impossible but for the prevailing ignorance of the teaching of the Pentateuch. To the intelligent Christian they appear to be merely a bare statement of a fact which is plain upon the open page of the Book of Exodus. The prophet adds, “But this thing commanded I them, saying, Obey My voice, and I will be your God, and ye shall be My people.” This was the burden of all the Divine teaching at the Exodus. When God brought Israel out of Egypt there was not even a suggestion of the Levitical code of sacrifices. Zhat was promulgated after the formal dedication of the covenant, as a Divine provision to maintain Israel in the position already assured to them as a redeemed and holy people. And its significance was twofold. Its esoteric teaching was of Christ. Its outward value was solely as a test of obedience. But when, in the pre-exilic apostasy, the Jews made it a mere religion, and put it in the place of heart-obedience to God, it became only a curse to them.

I will risk a charge of egotism by referring here to Chapter XII. of my Buddha of Christendom. I do so, however, because, though it affords a refutation of this error of the critics, it was written without any reference to the Pentateuch controversy.