Further, by issuing this code under the name of Yahweh Moses claimed for Him a moral character. Whether the Hebrew word for holy, _qādhōsh_, implied more in those days than mere separateness, may be doubted; but it is impossible that the idea which we now connect with the word "holy" should not have been held to be congruous to, and expressive of, the nature of Yahweh. Here morality in its initial and fundamental stages is set forth as an expression of His will. And similarly, righteousness must also be an attribute of His, for justice between man and man is made to be His demand upon men. He Himself, therefore, must be faithful as well as holy, and His emancipation from the clinging chain of mere naturalism was thereby completed. The Yahweh of the Decalogue is therefore absolutely alone. He is supersensuous. He is the Helper and Saviour, and He is holy and true. These are His fundamental qualities. Such qualities may be supposed to be present only in their elements, even to the mind of Moses himself: yet the fundamental germinal point was there: and all that has grown out of it may be justly put to the credit of this first revelation. A moment's thought will show how the teaching that Yahweh alone was to be worshipped broke away from the main stream of Semitic belief, and prepared the way for the ultimate prevalence of the belief that God was one. That He was supersensuous, so that He could not rightly or adequately be represented by any likeness of anything in heaven or earth or sea, left no possible outlet for thought about Him, save in the direction that He was a Spirit. In essence consequently the spirituality of God was thereby secured. Still more important perhaps was the conception of Yahweh as the Helper and Deliverer, the Saviour of His people; for this at once suggested the thought that the true bond between God and man was not mere necessity, nor mere dependence upon resistless power, but love--love to a Divine Helper who revealed Himself in gracious acts and providences, and who longed after and cared for His people with a perfectly undeserved affection. Lastly, His holiness and faithfulness, His righteousness in fact, held implicit in it His supremacy and universality. As Wellhausen has said, "As God of justice and right, Yahweh came to be thought of as the highest, and at last as the only power in heaven and earth." Whether that last stage was present to the mind of Moses, or of any who received the commandments in the first place, is of merely secondary importance. At the very least, the way which must necessarily lead to that stage was opened here, and the mind of man entered upon the path to a pure monotheism, a monotheism which separated God from the world, and referred to His will all that happened in the world of created things. God is One, God is a Spirit, God is Love, and God rules over all--these are the attributes of Yahweh as the Decalogue sets them forth; and in