of Christians finds in these solemn "words," when they are read before them, is as truly and justly their meaning as the more meagre interpretation which alone ancient Israel could put upon them. How gradually, and how naturally, the advancing thoughts and changed circumstances of Israel affected the Decalogue may be seen most clearly in the differences between its form as originally given, and as it is set forth in Exodus and in Deuteronomy. If the original form of these commandments was what we have indicated (p. 69), they corresponded entirely to the circumstances of the wilderness. There is no reference in them which presupposes any other social background than that of a people dwelling together according to families, possessing property, and worshipping Yahweh. None of the commandments involves a social state different from that. But when Israel had entered upon its heritage, and had become possessed of the oxen and asses which were needed in agricultural labour and in settled life, this stage of their progress was reflected in the reasons and inducements which were added to the original commands. In the fourth and tenth commandments of Exodus we have consequently the essential commandments of the earlier day adapted to a new state of things, _i.e._ to a settled agricultural life. Then, even as between the Exodus and Deuteronomic texts, a progress is perceptible. The reasons for keeping the Sabbath which these two recensions give are different, as we have seen, and it is probable that the reason given in Deuteronomy was first. To the people in the wilderness came the bare Divine command that this one day was to be sacred to Yahweh. In both Exodus and Deuteronomy we have additions, going into details which show that when these versions were prepared Israel had ceased to be nomadic and had become agricultural. In Deuteronomy we find that the importance and usefulness of this command from a humane point of view had been recognised, and one at least of the grounds upon which it should be held a point of morality to keep it is set forth in the words "that thy manservant and thy maidservant may rest as well as thou." Finally, if the critical views be correct, in Exodus we have the motive for the observance of the Sabbath raised to the universal and eternal, by being brought into connection with the creative activity of God.