Isaiah was a forerunner in an indirect sense of Henry George, for he vehemently rebuked land monopolists. His new principle is contained in a pronouncement of woes upon the persons who join house to house and add field to field, until there is no land left except for the monopolist who dwells as a lord over all. Isaiah protested against social injustice not only because of the harmful effects upon the individual but also because of the destructive and enervating national results. After the fashion of Amos and Isaiah, Micah conceived of Jehovah as a just God. Micah depicts the social injustice of his day in terms of the persons who hate the good and love the evil, who pluck off the skin of the weak, even the flesh from the bones of Jehovah’s followers; “who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron.”[IV-6] Micah unhesitatingly condemns the priests who are giving oracles for a reward, and the prophets who are divining for silver and who are trusting in Jehovah to protect them. Micah was perhaps the first person to describe the activities of the criminaloid which have been so carefully analyzed by Professor E. A. Ross. He grasped the concept of the social sinner who keeps within the law. He attacked wealthy landowners who crush the small holders; he spared neither high officials, nor priests. He presented his social concepts with precision and effectiveness. The invectives against social injustice are carried into the teachings of Jeremiah. They appear later in the Deuteronomic Code. The Psalmists deprecated injustice. The wisdom teachers uttered profound warnings on the subject. The writer of Job deplored injustice. Throughout the Old Testament the almost countless references justify the conclusion that justice is the leading social concept which is presented by ancient Hebrew thought. The Old Testament parallels its denunciation of unjust social relationships with diatribes against luxury. The evil effects of great riches are again and again described. Amos boldly pointed the finger of scorn at the idle rich, at those who “lie upon beds of ivory and stretch themselves upon their couches.” The possession of vast wealth has usually been considered by those persons who are immediately concerned as an expression of divine favor. Amos exposed the fallacies in this belief, commanded the owners of wealth to assume social responsibility, and instantly to cease their unholy practices of securing gain. Isaiah united with Amos in treating the possession of wealth not as a matter of favor or luck, but as a social trust. With one stroke Jeremiah tore off the gilded frame from about the life of the self-indulgent, luxury-loving King Jehoiakim. What powerful and autocratic monarch was ever charged with indulging in luxury in such relentless and uncompromising language as this?