In tracking the course of revelation through history, the author of the prayer follows two threads. First one and then the other is uppermost, but it is the interweaving of them that gives the definite pattern of the whole picture. These are God's grace and man's sin. The method of the prayer is to bring them into view alternately, as they are illustrated in the History of Israel. The result is like a drama of several acts, and three scenes in each act. Although we see progress and a continuous heightening of effect, there is a startling resemblance between the successive acts, and the relative characters of the scenes remain the same throughout. In the _first_ scene we always behold the free and generous favour of God offered to the people He condescends to bless, altogether apart from any merits or claims on their part. In the _second_ we are forced to look at the ugly picture of Israel's ingratitude and rebellion. But this is invariably followed by a _third_ scene, which depicts the wonderful patience and long-suffering of God, and His active aid in delivering His guilty people from the troubles they have brought on their own heads by their sins, whenever they turn to Him in penitence. The recital opens where the Jews delighted to trace their origin, in Ur of the Chaldees. These returned exiles from Babylon are reminded that at the very dawn of their ancestral history the same district was the starting-point. The guiding hand of God was seen in bringing up the Father of the Nation in that far-off tribal migration from Chaldæa to Canaan. At first the Divine action did not need to exhibit all the traits of grace and power that were seen later, because Abraham was not a captive. Then, too, there was no rebellion, for Abraham was faithful. Thus the first scene opens with the mild radiance of early morning. As yet there is nothing tragic on either side. The chief characteristic of this scene is its promise, and the author of the prayer anticipates some of the later scenes by interjecting a grateful recognition of the faithfulness of God in keeping His word. "For Thou art righteous," he says.[234] This truth is the keynote to the prayer. The thought of it is always present as an undertone, and it emerges clearly again towards the conclusion, where, however, it wears a very different garb. There we see how in view of man's sin God's righteousness inflicts chastisement. But the intention of the author is to show that throughout all the vicissitudes of history God holds on to His straight line of righteousness, unwavering. It is just because He does not change that His action must be modified in order to adjust itself to the shifting behaviour of men and women. It is the very immutability of God that requires Him to show Himself froward with the froward, although He is merciful with the merciful. [234] Neh. ix. 8.