This difference is also expressed in the idea that He is a God of righteousness. The word "righteousness" does not always have in the Hebrew Scriptures the absolute meaning which it has for us. It was rather equal to our word "rights," which we often employ quite unethically. Jehovah was one who gave right judgments when questions were submitted and answered by the lot, and One who brought victory to the right. It was undoubtedly Israel's right that was chiefly considered, but there was hidden in it an ethical germ which was to bring forth notable fruit when man's sense of right was widened. This at least was the mark of the new religion which Moses impressed on the people, impressed with such a force that it could never be quite forgotten. It had new thoughts pregnant with meaning for the mind of man and for the future of religion, and these became the fulcrum of the Prophets' appeal. From the bosom of this people was to come forth One who was to reveal the Father as perfectly righteous and impartial, and who demands for His service a righteousness that must far exceed that of the straitest observers of external religion. It would be easy for us to despise this day of small beginnings, or to refuse to see in it any real revelation of God at all. Doubtless this enquiry may necessitate a change in our conceptions of the work of Moses, but it is one that we are forced to by a multitude of facts, and we must find a theory of inspiration wide enough to fit them. Crude as we may make the beginnings of Israel's faith, natural as we may feel are the laws by which it worked towards its growth, we have not been able to get any nearer to some of those ultimate questions which ask how religion begins, what the nature of revelation is, and how it comes to man's mind. We need not think that God had to break in on the mind of Moses, so that the personality of the man was in abeyance while God worked through him. When God wishes to bring men to a higher truth He does not supernaturally communicate it; He makes human nature to produce personalities whose minds come naturally to the truth. There can be no separation of natural and supernatural here; wherever that separation is to be made, we certainly cannot make it. There can be no meaning in revelation, and no possibility of it, unless God has made man's mind to be growingly in touch with Him and to be capable of receiving His revelation by the natural working of thought, so that it seems to spring up within his own consciousness.