The Mosaic Decalogue.

It is generally stated that the oldest decalogue in the Pentateuch is that found in Exodus 34. This undoubtedly is the decalogue originally belonging with the oldest historical narrative, in its account of the events at Mt. Sinai. It is certain, however, that this does not represent the oldest period of Hebrew history, for it reveals the presence and influence of the Canaanite institutions with which the Israelites first came into contact after they settled in Palestine.

The literary relationships of the familiar decalogue in Exodus 20 are obscure. Unlike Exodus 34, it emphasizes morality rather than ritual. At the same time it shows little familiarity with the most important spiritual discoveries of the great eighth century prophets. It seems reasonable to suppose, therefore, that this decalogue is substantially Mosaic. It certainly represents in many ways the spirit of the older and purer desert faith, to which the later prophets so often appealed.

Shall We Revise or Revive the Decalogue?

"Rabbi Stephen S. Wise, preaching on the question, 'Shall we revise or revive the Ten Commandments?' declares that the decalogue, although really the work of God, was indirectly wrought by Israel through divine guidance. The present decalogue, he says, was an amplified form of the original, which antedated Moses by several centuries. It needs restatement now and then so as to make it plain, for instance, that 'speeding automobiles' comes under the 'Thou shalt not kill' section of the moral law. The decalogue came from Israel. Israel wrought, not wrote its own decalogue. Israel is the author. And yet these laws are the work of God as man is the work of God. The laws are universal and catholic. They are not for a handful of Jews in Judea, but for all men.

"We do not need to revive the decalogue, but rather to let the decalogue revive us. We need a restatement of the decalogue, every day, every hour, every week, every year. We need to revive 'honor thy father and thy mother,' that parents may honor themselves. We need to revive thou shalt not steal,' so that capital and combinations of capital cannot avoid the laws of the United States."

ADDITIONAL READING REFERENCES.

Kent, Israel's Laws and Legal Precedents, pp. 3-48. Kent, Founders and Rulers of United Israel, pp. 209-224. Kent, Kings and Prophets of Israel and Judah, pp. 209-235. Moore, Literature of the Old Testament, chapters on Genesis to Joshua. Bible Dictionaries, article on Pentateuch.

CHAPTER XVII.

A CENTURY OF GREAT REFORMERS.
AMOS AND HIS SUCCESSORS.

PURPOSE OF THE LESSON.

To show the danger of attempting to bribe God by a partial or perfunctory performance of duty; and to point out certain more vital duties which we nowadays are tempted to neglect. See the paragraph below on the lesson discussion.

BEGINNING THE LESSON STORY.

The best introduction to the point of view of the great prophets of the eighth century is the map of southwestern Asia on page 115 of the pupil's book. Point out the semicircle of settled and civilized territory which stretched from Babylonia to Egypt; and show the pupils how inevitable it was that Canaan, or Palestine, should be influenced by both of these countries. When the Hebrew nomads first entered Canaan, both Egypt and Babylonia had been weakened by internal dissensions, and they remained in a weak condition for several centuries. At the beginning of the period we are now to study, however, a new power was becoming dominant in the semicircle, namely Assyria, with her capital at Nineveh. Point out Nineveh on the map, and show the maximum extent of the Assyrian Empire. Explain that this empire included many small kingdoms that retained their self-government in part, and merely paid tribute to the monarchs at Nineveh. Persistently rebellious and refractory peoples, however, were mercilessly crushed. Plainly, it was a time when wise leadership would soon be needed in the two Hebrew kingdoms. Tell as dramatically as possible the story of the appearance of Amos at Bethel. Speak of the local conditions: the outward pros

perity; the prevailing oppression and injustice; the false idea that burnt offerings would unfailingly insure Jehovah's favor. Describe the shrine at Bethel: a building similar to the temple at Jerusalem, that is, the supposed residence of the Deity. The place of assembly was in the open-air court in front of the temple. The religious festival at which Amos appeared was a round of feasting and carousing. Clearly at that time, religion was not commonly connected with sobriety and selfcontrol. Amos no doubt appeared as soon as possible after the festival opened, while every one was still sober. They did not have distilled liquors then, and it no doubt required some time, and a good deal of wine, to become thoroughly intoxicated. Tell how Amos secured the attention of the revellers, by first denouncing the enemies of Israel, Damascus, the Ammonites, the Edomites, and the Philistines, and then like a flash opened his batteries on the Israelites themselves. Explain also that Amos could not have found a more select audience or a more appropriate occasion for his purpose. He had before him in person the very culprits who were chiefly responsible for the wrongs he was attacking; for Bethel was the "king's residence"; no doubt Jeroboam had a summer house there. Hence the most fashionable people in the kingdom came there for the regular festivals.

DISCUSSING THE LESSON.

Approach the discussion from the side of the biographical interest. We are talking today about a group of men who belong with the few supremely great characters in the world's history. Amos and Hosea may well be ranked with Aristotle and Shakespeare, whether we consider them from the point of view of their originality, or their influence. We begin with Amos.

Show, if possible, the Underwood stereograph entitled, "a shepherd with his flock near Tekoa." As we look through the stereoscope at this scene, we are transported back across the centuries, some twenty-seven hundred years. We are citizens either of Judah or Northern Israel, in about the year 760 B.C. Yonder is Amos himself, on the grazing range near his native village. What opportunities for observing social and political conditions would Amos have in this kind of life? (Question 1.) How would he market his wool? (Through agents of wool merchants in Samaria?) Would

he be likely to come in contact with business dishonesty? Would he see with his own eyes anything of the oppression of the poor by the rich? Do you suppose he himself was ever involved in a lawsuit with some wealthy noble, and did he find that the noble's money somehow had influence with the judge? In his occupation as a shepherd, would Amos have any leisure, and any opportunity for quiet thought? How would this affect his future career? Questions 2 and 3 are closely connected. Would a timid man have selected a festival at Bethel as the occasion for the kind of address Amos was about to deliver? If he had been naturally timid, what experiences in his shepherd life would have cured him of it?

As regards the next pair of qualities (question 2), the sermons of Amos are for the most part terribly stern. Yet have some pupil read an extract from his description of his visions, 7:1-5. Note the genuine tenderness in the twice repeated cry: "O Lord Jehovah, forgive, I beseech thee: how shall Jacob stand? for he is small."

The third pair of qualities, "uncouth or polished," might easily lead to a long and interesting debate. Traditionally, Amos was uncouth. Moreover, his invectives against silken curtains and ivory furniture (Amos 3:12, 15) might be taken as indicating a lack of appreciation for the beautiful things of civilized life. On the other hand, the literary style of the book of Amos is highly cultivated. His references and allusions show that he had read and travelled widely. Remember that although a shepherd and comparatively poor, he belonged to the class of sturdy, independent, intelligent Hebrew yeomen, which from the beginning had been the strength and glory of the nation.

He

Question 4 should call forth genuine enthusiasm. must be a poor teacher indeed who cannot get boys and girls to appreciate Amos: "a great, grim prophet on the outskirts of the city, with words that bite like a blacksnake whip"; or that incomparable mountain peak in Micah, the perfect summary of true religion: "to do justly, and to love kindness and to walk humbly with thy God" (Micah 6: 6-8). Have this passage, and Amos 5: 21-24 read aloud in the class.

Question 5. We today do not try to bribe God in our churches with burnt offerings. But are there not many persons who seem to think that regular church attendance on Sunday will atone for a multitude of sins on Monday and other week

days? Others point to certain virtues, in which they happen to be "long," in the secret expectation that the Lord will overlook the fact that they are notably "short" in certain others. What "sacrifice" does the girl with a sharp tongue and fault-finding disposition offer? Is she not generally "frank"? The talebearer and gossip what is her formal sacrifice? Is she perhaps Puritanical in the matter of amusements? The business man who gives short weight, and short change, what is his chosen sacrifice? Probably he gives liberally to charity.

There were poor people in Israel. Are there poor people in America? Why are they poor? Is it always because they are intemperate or improvident? Amos spoke scathing words about the judges who were bribed to give unjust decisions. Do we have such judges today? Probably not many. But how about our law-makers, the members of our boards of aldermen, and our State legislatures? Amos predicted that Jehovah would punish the nation of Israel. Do you think God will punish our nation, if we do not reform these evils? How? Mention the fact that the average height and weight of the English soldiers who enlisted for the Boer war, were notably less than in the Crimean war, a half century earlier. Scientists have attributed this to the widespread poverty in modern England.

PUPIL'S WORK ON THE CHRONOLOGICAL CHART. Have the four prophets mentioned in this chapter inserted in the proper place in the chronological chart.

INFORMATION FOR TEACHERS.

The Prophet Amos.

"Amos, the first of the literary prophets, is also one of the greatest. Hosea may be more tender, Isaiah more serenely majestic, Jeremiah more passionately human; but Amos has a certain Titanic strength and rugged grandeur all his own. He was a shepherd, and the simplicity and sternness of nature are written deep upon his soul. He is familiar with lions and bears, and the terrors of the wilderness hover over all his message. He has observed with acuteness and sympathy the great natural laws which the experiences of his shepherd life so amply illustrated, and his simple moral sense is provoked by the cities, with the immoral civilization for which they stand. With a lofty scorn this desert man looks