In other words, against the union of great wealth and political power in the hands of an unjust man, God revolted, and God said to Moses: “Rescue this Israelitish people from the heels of autocracy.” Moses conceived of Jehovah as a God who is “full of sympathy for the afflicted and dependent and ever eager to champion their cause against cruel oppression.” Moses’ conception of Jehovah as a socially spirited God is unique for that day in human history. God is described as a lover of justice and even a lover of mankind. When God speaks, it is usually in terms of democracy. The first social teachings of the Old Testament, considered chronologically, are those against social and industrial oppression. A momentous conflict ensued. Fired by the promises and presence and power of Jehovah, Moses journeyed back to Egypt. He proceeded to organize the first labor strike known to mankind. Thereupon, the angry Pharaoh commanded the workers to make brick without straw. And when the workers cried out against the impositions and burdens, the agents of “the first great captains of industry” taunted the workers and cried at them: “Ye are idle, ye are idle.” But God and Moses won against the hosts of autocracy and plutocracy. The workers were freed. Out of these struggles the Hebrew nation took form. Group loyalty, or patriotism, became a conscious Hebrew concept. The idea of kinship was supplemented by an appreciation of the meaning of national life. Furthermore, a sense of social and economic justice received a clear-cut and positive human expression and divine approval. For the first time the social problem was defined. The major social chord which the Hebrew prophets kept vibrating was justice. Some of the recurring interpretations of the needs of the hour were: Let justice roll down like waters; Rulers shall govern in justice; Hear, I pray you, ye heads of Israel, is it not for you to know justice? The Hebrew word for the English “justice” is _mishpat_. It is used in various senses, such as, justice, order, law, right, legal right. Amos wanted _mishpat_ established in the land. Micah asserted that Jehovah requires the individual to do _mishpat_, and to love kindness, and to walk humbly with his God. Isaiah urged the people to do well and to seek _mishpat_; he pronounced woe upon those who turned aside the needy from _mishpat_; he declared Jehovah to be a God of _mishpat_. Jeremiah made plain that Jehovah exercises mercy and _mishpat_ among the people.