This is recognized by Wellhausen, who says that our decalogue stands to that of Ex.
The medieval theologians followed in the same line, recognizing all the precepts of the Decalogue as moral precepts de lege naturae, though the law of the Sabbath is not of the law of nature, in so far as it prescribes a determinate day of rest (Thomas, summa, Ima IIaae, qu.
On Amos and Hosea, pp. 58-64 (on the position of the Decalogue in early pre-prophetic religion of Israel); C. A.
But the general result of a study of the Decalogue as a whole, in connexion with Israelite political history and religion, strongly supports, in fact demands, a post-Mosaic origin, and modern criticism is chiefly divided only as to the approximate date to which it is to be ascribed.
It is much disputed what the original compass of the Decalogue was.
This last resulted in a great number of nominal conversions, as baptism was the passport to government favour, and church membership was based on the learning of the Decalogue and the Lord's Prayer, and on the saying of grace at mealtimes.
Important theological controversies on the Decalogue begin with the Reformation.
The Socinians, on the other hand, regarded the Decalogue as abrogated by the more perfect law of Christ; and this view, especially in the shape that the Decalogue is a civil and not a moral law (J.
But the expansion and revision of the Decalogue were not limited to the Deuteronomic school.
In the view of this editor the Decalogue alone formed the basis of the covenant at Sinai-Horeb, and in order to retain J's version, he represented it as a renewal of the tables of stone which Moses had broken.4 The legislation contained in xxxiv.