enter into more constant and intimate communion with God than other nations, on that account. In the words of Rothe, "God chooses or elects at each historical moment from the totality of the sinful race of mankind that nation by whose enrolment among the positive forces which are to develop the kingdom of God the greatest possible advance towards the complete realisation of it may be attained, under the historical circumstances of that moment." Whether that completely covers the individual election of St. Paul, as Rothe thinks, or not, it certainly precisely expresses the national election of the Old Testament, and exhausts the meaning of our passage. Israelite particularism had universality of the highest kind as its background, and here the latter comes most insistently to its rights. It was not only the election of Israel to be a peculiar people which depended upon the wise and loving purpose of God; the providences which befell them also had that as their source. To fit them for their mission, and to give them a place wherein they could develop the germs of higher faith and nobler morality which they had received, Yahweh gave them victory over those greater nations, and planted them in their place. This, and this only, was the reason of their success; and with scathing irony the author of Deuteronomy stamps under his feet (ix. 7 ff.) any claim to superior righteousness on their part. He points back to their continuous rebellions during the forty years in the wilderness. From the beginning to the end of their journey towards the promised land, they are told, they have been rebellious and stiff-necked and unprofitable. They have broken their covenant with their God. They have caused Moses to break the tables of stone containing the fundamental conditions of the covenant, because their conduct had made it plain that they had not seriously bound themselves to it. But the mercy of God had been with them. Notwithstanding their sin, Yahweh had been turned to mercy by the prayer of Moses (vv. 25 ff.), and had repented of His design to destroy them. A new covenant was entered into with them (chap. x.) by means of the second tables, which contained the same commands as were engraven on the first. The renewal, moreover, was ratified by the separation of the tribe of Levi (x. 8 ff.) to be the specially priestly tribe, "to bear the Ark of the Covenant of the Lord, to stand before the Lord to minister unto Him and to bless in His name." From beginning to end it was always Yahweh, and again Yahweh, who had chosen and loved and cared for them. It was He who had forgiven and strengthened them; but always for reasons which reached far beyond, or even excluded, any merit on their part.