the Son and the Spirit as naturally as to the Father. And there is nothing really to surprise us in St. Paul here applying it to Christ[14]: nothing certainly to warrant us in doing violence to the sentence, in order to obviate the conclusion that he did so, by putting a full stop after 'flesh,' and then supposing an abrupt exclamation 'He who is over all is God blessed for ever[15]!' {24} Let it be recognized, then, that St. Paul here plainly speaks of Christ as 'over all,' i.e. in His glorified manhood, and also as 'God blessed for ever'--that is, as the one proper and eternal object of human praise; and that he speaks of Him again elsewhere[16], as 'our great God and Saviour.' It was only because He was essentially and eternally 'God' that He could, in our manhood and as the reward of His human obedience, be exalted to divine sovereignty and be 'over all.' 4. In the rest of the section St. Paul is arguing with a Jew, who makes the claim that because of the divine covenant God is bound to the Israelites, and to all Israelites for ever. 'We have Abraham to our father,' and that is enough[17]. The higher prophetic spirit of the Old Testament had already realized that God's election of Israel was a challenge to her to prove herself worthy of an undeserved privilege[18], and that, though a faithful remnant would {25} never fail, yet unfaithfulness in the bulk of the nation would bring destruction upon them and loss of God's favour[19]. The prophetic spirit had realized also that God's servant Israel was not 'called' for his own selfish honour's sake, but was entrusted with a divine ministry to fulfil for all the nations of the earth[20]. It is to this higher sense of what Israel's position meant, and the perils it involved, that John the Baptist and our Lord Himself had sought to recall the Jews. They must not 'think to say within themselves, They had Abraham for their Father; for God was able of the stones to raise up children unto Abraham.' For 'many should come from the east and the west, and sit down with Abraham, and Isaac, and Jacob, in the kingdom of God, and the sons of the kingdom should be cast into {26} the outer darkness[21].' But it is evident that this higher meaning of the doctrine of election had been forgotten by contemporary Judaism, and they would not be recalled to it. They refused to contemplate the spiritual risk of missing their vocation, or the universal purpose for which it was given. They chose to think that Israel, i.e. the actual Israelites in bulk, _must_ remain God's elect; that the Christ, when He came, must come to exalt their race and nation: that they were bound to inherit the blessings of the world to come: that the divine government of the world existed for their sakes[22].