Law he agrees rather with Deuteronomy than with the Priestly Code. He follows Deuteronomy in calling the priests _sons of Levi_,[974] while the Priestly Code limits the priesthood to the sons of Aaron. He seems to quote Deuteronomy when forbidding the oblation of blind, lame and sick beasts;[975] appears to differ from the Priestly Code which allows the sacrificial beast to be male or female, when he assumes that it is a male;[976] follows the expressions of Deuteronomy and not those of the Priestly Code in detailing the sins of the people;[977] and uses the Deuteronomic phrases _the Law of Moses_, _My servant Moses_, _statutes and judgments_, and _Horeb_ for the Mount of the Law.[978] For the rest, he echoes or implies only Ezekiel and that part of the Priestly Code[979] which is regarded as earlier than the rest, and probably from the first years of exile. Moreover he describes the Torah as not yet fully codified.[980] The priests still deliver it in a way improbable after 445. The trouble of the heathen marriages with which he deals (if indeed the verses on this subject be authentic and not a later intrusion[981]) was that which engaged Ezra’s attention on his arrival in 458, but Ezra found that it had already for some time been vexing the heads of the community. While, therefore, we are obliged to date the Book of “Malachi” before 445 B.C., it is uncertain whether it preceded or followed Ezra’s attempts at reform in 458. Most critics now think that it preceded them.[982] The Book of “Malachi” is an argument with the prophet’s contemporaries, not only with the wicked among them, who in forgetfulness of what Jehovah is corrupt the ritual, fail to give the Temple its dues, abuse justice, marry foreign wives,[983] divorce their own, and commit various other sins; but also with the pious, who, equally forgetful of God’s character, are driven by the arrogance of the wicked to ask, whether He loves Israel, whether He is a God of justice, and to murmur that it is vain to serve Him. To these two classes of his contemporaries the prophet has the following answers. God does love Israel. He is worshipped everywhere among the heathen. He is the Father of all Israel. He will bless His people when they put away all abuses from their midst and pay their religious dues; and His Day of Judgment is coming, when the good shall be separated from the wicked. But before it come, Elijah the prophet will be sent to attempt the conversion of the wicked, or at least to call the nation to decide for Jehovah. This argument is pursued in seven or perhaps eight paragraphs, which do not show much consecutiveness, but are addressed, some to the wicked, and some to the despairing adherents of Jehovah. 1. Chap. i. 2-5.—To those who ask how God loves Israel, the proof of Jehovah’s election of Israel is shown in the fall of the Edomites. 2. Chap. i. 6-14.—Charge against the people of dishonouring their God, whom even the heathen reverence.