We conclude, then, that God's so-called partiality to the Jews does not, when carefully considered, form a great difficulty. To put it shortly, if a revelation is given at all, some individuals must be selected to receive it; if it is given gradually (and God's methods in nature are always those of gradual development) these men would probably belong to a single nation; and if one nation had to be selected, there is no reason why the Jews should not have been the one chosen. While, if they were selected for the purpose of handing on God's revelation to the world at large, the purpose has been completely successful. (2.) _Its human element._ The next difficulty, is that the Jewish idea of God was thoroughly _human_, the Deity being represented as a great _Man_, with human form, feelings, attributes, and imperfections. Thus He has hands and arms, eyes and ears; He is at times glad or sorry, angry or jealous; He moves about from place to place; and sometimes repents of what He has done, thus showing, it is urged, a want of foresight, on His part. And all this is plainly inconsistent with the character of the immaterial, omnipresent, omniscient God of Nature. The answer to this objection is twofold. In the first place, we must of necessity use analogies of some kind when speaking of God, and _human_ analogies are not only the easiest to understand, but are also the least inappropriate, since, as we have shown, man resembles God in that he is a personal and moral being. Therefore likening God to man is not so degrading as likening Him to mere natural forces. Such expressions, then, must always be considered as descriptions drawn from human analogies, which must not be pressed literally. While, secondly, it is plain that the Jewish writers themselves so understood them, for they elsewhere describe the Deity in the most exalted language, as will be shown later on. And this is strongly confirmed by the remarkable fact that the Jews, unlike other ancient nations, had no material idol or representation of their God. Inside both the tabernacle and the temple there was the holy of holies with the mercy seat, but no one sat on it. An empty throne was all that the shrine contained. Their Jehovah was essentially an invisible God, who could not be represented by any human or other form; and this alone seems a sufficient answer to the present objection. (3.) _Its moral defects._ Lastly as to the supposed moral defects in God's Character. The three most important are that God is frequently represented as approving of wicked men, as ordering wicked deeds, and even in His own laws as sanctioning wicked customs. We will consider these points in turn.