[241] Neh. x. 29. It is clear that the obligation of the covenant extended to the whole law. This is called "God's law, which was given by Moses the servant of God."[242] Nothing can be clearer than that in the eyes of the chronicler, at all events, it was the Mosaic law. We have seen many indications of this view in the chroniclers narrative. Can we resist the conclusion that it was held by the contemporaries of Ezra and Nehemiah? We are repeatedly warned against the mistake of supposing that the Pentateuch was accepted as a brand-new document. On the contrary, it was certainly received on the authority of the Mosaic origin of its contents, and because of the Divine authority that accompanied this origin. By the Jews it was viewed as the law of Moses, just as in Roman jurisprudence every law was considered to be derived from the "Twelve Tables." No doubt Ezra also considered it to be a true interpretation of the genius of Mosaism adapted to modern requirements. If we keep this clearly before our minds, the Pentateuchal controversy will lose its sharpest points of conflict. The truth here noted once more is so often disregarded that it needs to be repeatedly insisted on at the risk of tautology. [242] _Ibid._ After the general acceptance of the whole law, the covenant specifies certain important details. First comes the separation from the heathen--the burning question of the day. Next we have Sabbath observance--also made especially important, because it was distinctive of Judaism as well as needful for the relief of poor and oppressed labourers. But the principal part of the schedule is occupied with pledges for the provision of the temple services. Immense supplies of fuel would be required for the numerous sacrifices, and therefore considerable prominence was given to the collecting of wood; subsequently a festival was established to celebrate this action. According to a later tradition, Nehemiah kindled the flames on the great altar of the burnt-offerings with supernatural fire.[243] Like the Vestal virgins at Rome, the temple officials were to tend the sacred fire as a high duty, and never let it go out. "Fire shall be kept burning upon the altar continually,"[244] was the Levitical rule. Thus the very greatest honour was given to the rite of sacrifice. As the restoration of the religion of Israel began with the erection of the altar before the temple was built, so the preservation of that religion was centred in the altar fire--and so, we may add, its completion was attained in the supreme sacrifice of Christ. [243] 2 Macc. i. 19-22. [244] Lev. vi. 13.