Christian feeling, once stood on the banks of the Ganges and watched people by the hundreds and thousands going through religious ceremonials, some of which were defiling and others silly. In the midst of the reeking vileness of one scene in particular he said that he felt for the moment an impulse like that of the old prophets to cry out for the destruction of the entire mass. The situation seemed so dreadful and so hopeless! All this passed in an instant to the loftier feeling of compassion, but the stirring of the more primitive impulse was really moral in its foundation. In any case, the old Hebrew notion was of a God who would put a growing moral ideal in the first place. It is not necessary for us to attempt to trace the steps of the growth of the moral ideal for God. As we have said, that ideal kept pace with the growth of the ideal for man. We must call attention, however, to the fact that the growth of the ideal was in the direction of increasing emphasis upon the responsibilities that go with power. The Hebrew may not have definitely phrased the responsibility, but he nevertheless shows his increasing realization of the obligations resting upon God. When we reach the later prophets we discern that his moral obligation upon God himself becomes more and more a determining factor. There appear glimpses of belief that God must not only fight for his people, but that he must suffer in their sufferings. It is of little consequence for our present purpose whether the suffering servant of Jehovah of the later Israelitish Scriptures is a group of persons or an individual. The implication is that the suffering is a revelation of Jehovah himself. Moreover, there appears a widening stream of emphasis on the tenderness of God's care for his people. The Hebrew writers comparatively early broke away from the thought of God as merely philanthropically inclined toward Israel. They did not think of him as bestowing gifts which were without cost to himself. They show him as deeply involved in the life of the nation and as caring for his people with an infinite compassion. This enlarging revelation was made clear to the people through the utterances of prophets, the decrees of lawgivers, the songs of psalmists, the interpretations of historians, and the warnings of statesmen. Slowly and surely, moreover, the people attained grasp on the doctrine that the greatest revelation of God is the revelation in human character itself. They began to look forward to the coming of one who would in himself embody the noblest and best in the divine life, who would gather up in himself all the ideals and purposes toward which the law and the prophets had looked. New Testament revelation as such we leave to the later chapters, but we have come far enough, we think, to warrant us in saying that only he can understand the Scriptures who sees that the chief fact about the Scriptures is the emphasis on the moral nature of God. Other Scriptures