(1) _The Mosaic Legislation_ centering in the Decalogue[10] is the first stage of Old Testament Ethic. The ten commandments, whether derived from Mosaic enactment or representing a later summary of duty, hold a supreme and formative place in the teaching of the Old Testament. All, not even excepting the fourth, are purely moral requirements. They are, however, largely negative; the fifth commandment only rising to positive duty. They are also merely external, regulative of outward conduct. The sixth and seventh protect the rights of persons, while the eighth guards outward property. Though these laws may be shown to have their roots in the moral consciousness of mankind, they were at first restricted by Israel in their scope and practice to its own tribes. (2) _The Civil laws_ present a second factor in the ethical education of Israel. The 'Book of the Covenant'[11] reveals a certain advancement in political legislation. Still the {46} hard and legal enactments of retaliation--'An eye for an eye and a tooth for a tooth'--disclose a barbarous conception of right. Alongside of these primitive laws must be set those of a more humane nature--laws with regard to release, the permission of gleaning, the privileges of the year of jubilee. (3) _The Ceremonial laws_ embody a third element in the moral life of Israel. These had to do chiefly with commands and prohibitions relative to personal conduct--'Meats and drinks and diverse washings'; and with sacrifices and forms of ritual worship.[12] With regard to the moral value of the commandments two opposite errors are to be avoided. We must not refuse to recognise in the Old Testament the record of a true, if elementary and imperfect, revelation of God. But also we must beware of exalting the commandments of the Old Dispensation to the level of those of the New; and thus misunderstanding the nature and relation of both. The Christian faith is in a sense the development of Judaeism, though it is infinitely more. The commandments of Moses, in so far as they have their roots in the constitution of man, have not been superseded, but taken up and spiritualised by the Ethic of the Gospel. 2. PROPHECY The dominant factor of Old Testament Ethics lay in the influence exerted by the prophets. They, and not the priests, are the great moralists of Israel. The prophets were speakers for God, the interpreters of His will. They were the moral guides of the people, the champions of integrity in political life, not less than witnesses for individual purity.[13] We may sum up the ethical significance of the Hebrew prophets in three features.