id, Here am I.... Come now, therefore, and I will send thee unto Pharaoh, that thou

nd told Pharaoh, Thus saith the Lord God

and kill the passover.... And the children of Israel did according to the word of Moses.... And the children of Israel jo

s: for after the tenor of these words I have made a

Moses commanded the Levites, which bare the ark of the covenant of the Lord, saying, Take this book of the law and put it in

aiming to be experts. There is, however, agreement on one point, that Moses did not write the Pentateuch. It is affirmed that his name has been attached to it to give it authority, because many of the events recorded and much of the his

author. But the fact now brought to light, and conceded by the critics and all well-informed scholars, that writing antedated Moses by many centur

that "Moses was learned in all the wisdom of the Egyp

tians, hence the man trained in all the wisdom of t

ms Moses as its author, not once or twice,

r heaven." Exod. xvii. 14. This was not the law, parts of which even some of the critics concede that Moses wrote. It was God's judgment against Amalek. But it was w

ome up to Horeb. Moses was called into the immediate presence of God, while the others remained at a distance. After his interview with Jeho

concerning worship, at the conclusion of which "the Lord said unto Moses, Write thou these words, f

ninth verse it is stated: ... "And Moses wrote this law and delivered it unto the priests and unto all the elders of Israel." What became of that writing of Moses? Was it lost? Or is the statement false?

ords of this law in a book." Yet the critics teach that this book, Deuteronomy, was not written until after the exile, a

and the judgments which the Lord commanded by the hand of Moses unto the children of Israel." Again and again it is affirmed in the Pentateuch that God commanded Moses to wr

ts entertained the opinion which the Jewish people and the Christian Church hold to-day, that God spake to Moses, and that Moses committed to writing t

was with Moses, so will I be with thee." (Joshua i. 5.) Eight times in the first chapter of the book

nded thee" (Joshua i. 7), and it was so accepted by Joshua. Was he mistaken? or the critics? He had l

e seen that the man Moses was competent to write, and did write, what God had made known to him (Deut xxxi. 24). The Psalms

achi reiterated the same belief, sung and ta

said to Shaphan, I have found The Book of the law of the house of the Lord." Four times within seven verses it is called "The Book." It was read before the King, who humbled himself, and prepared himself and the people to observe the Passover as it had been prescribed in "the law of Moses." Josiah commanded them to "

His testimony establishes the Mosaic authorship of the Pentateuch.

zadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel

ral things to

hen in existence. It was not a written law of Ezra whi

ses the man of God, not according to the invention of the exiles

s by Ezra effectually bar the door against the critical conjecture that the Pentateuch, i

to put his name there, even unto his habitation shall ye seek, and thither shalt thou come; and thither shall ye bring your burnt offerings, and your sacrifices and your tithes and heave offerings of your hand, and your vows, and your fre

imony of Ezra. He does not mean to forsake his faith in the Mosaic authorship of the Pentateuch, for he writes in chapter vi. 18: "They set the pr

s that "all the people gathered themselves together, as one man, into the street that is before the water gate, and they spake unto Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded to Israel." Ezra was n

should dwell in booths in the feast of the seventh month." Nehemiah quotes this "command of the Lord by Moses" from Lev. xxiii. 39-42, which was a fraud on the part of Nehemiah, if Moses was not the author of the book. Again he says in the thirteenth chapter o

is the command that the "Ammonite and the Moabite should not come into

ir position is, that Nehemiah attributes to Moses what he did not write, and proves himself to be either ignorant of t

age from God: "Remember ye the law of Moses my servant, which I commanded unto him" (Mal. iv. 4). Indeed, the entire testimony of the Old Testament is in harmony with the positive statements made in the Pentateuch, that Moses w

ce of the testimony of the entire Old Testament that God commanded Mo