Our prophet declares that Jacob's portion--the God of Israel--is not like the gods of contemporary peoples. How, then, does he conceive of Him? Not as a metaphysical entity--a naked, perhaps empty abstraction of the understanding. Not as the Absolute and Infinite Being, who is out of all relation to space and time. His language--the language of the Old Testament--possesses no adjectives like "Infinite," "Absolute," "Eternal," "Omniscient," "Omnipresent," nor even "Almighty," although that word so often appears in our venerable Authorized Version. It is difficult for us, who are the heirs of ages of thought and intellectual toil, and whose thinking is almost wholly carried on by means of abstract ideas, to realize a state of mind and a habit of thought so largely different from our own as that of the Hebrew people and even of the Hebrew prophets. Yet unless we make an effort to realize it, however inadequately, unless we exert ourselves, and strive manfully to enter through the gate of an instructed imagination into that far-off stage of life and thought which presents so many problems to the historical student, and hides in its obscurity so many precious truths; we must inevitably fail to appreciate the full significance, and consequently fail of appropriating the full blessing of those wonderful prophecies of ancient Israel, which are not for an age but for all time. Let us, then, try to apprehend the actual point of view from which the inspired Israelite regarded his God. In the first place, that point of view was eminently practical. As a recent writer has forcibly remarked, "The primitive mind does not occupy itself with things of no practical importance, and it is only in the later stages of society that we meet with traditional beliefs nominally accepted by every one but practically regarded by none; or with theological speculations which have an interest for the curious, but are not felt to have a direct bearing on the concerns of life."