is no objection to this rendering-, for Paul often fails to carry oat an arrangement with which he commences ; see 1 : 8. Unto them were com- mitted. The construction of this clause, in the original, is one which frequently occurs in Paul's epistles ; see 1 Cor. 9 : 17. Gal. 2 : 7. Titus 1:3. The oracles of God. The Greek word for oracles is often used, in a restricted sense, for oracular or prophetic declarations ; but in the Old and New Testament it occurs frequently in its general sense, for words^ any thing spoken. See Num. 24 : 4. Ps. 19 : 14, " let the words of my mouth," &c. Hence in reference to divine communications of any kind ; see Acts 7 : 38. Heb. 5 : 12, " The first principles of the oracles of God," 1 Pet. 4:11. There is, therefore, no necessity for restricting the word here either to the prophecies or promises of God. It is to be understood of all his divine communications, i. e. of the Scriptures.
(3) But what if some did not believe ? Shall their unbelief make the faith of God without effect ? This verse may express the sentiment of the apostle, or that of an objector. If the former, it may be explained thus : ' The advantages of the Jews are very great, and even if, as I have proved to be the case, many of them are unfaithful, this does not invali- date the promises of God, or render less conspicuous the favours which they have received at his hand. Of them the Messiah has been born; through them the true religion is to be spread abroad ; and they, as a nation, shall be ultimately restored,' &c. But this interpretation does not suit the context, nor the drift of the apostle's reasoning.
It seems more natural to consider this verse as expressing the senti- ment of an objector, and that which follows as the apostle's answer. The objection is, that Paul's doctrine of the exposure of the Jews to condemnation is inconsistent with God's promises. * What if we have been unfaithful, or are as disobedient and wicked as you would make us appear, does that invalidate the promises of God % Must he be unfaith- ful too ? Has he not promised to be our God, and that we should be his people 1 These are promises not suspended on our good or evil con- duct.' In favour of this view it may be urged that it was obviously one of the great grounds of confidence of the Jews, that they were the pecu- liar people of God. Their great objection to Paul's applying his gene- ral principles of justice to their case was that they were not to be dealt with like other men. ' God has chosen us as his covenant people in Abraham. If we retain our relation to him by circumcision and the ob- servance of the law, we shall never be treated or condemned as the Gen- tiles.' Traces of this opinion are to be seen in the New Testament, and its open avowal among the Jewish writers. Matt. 3: 9, "Think not to say within yourselves. We have Abraham for our father." John 8 : 33, " We be Abraham's seed." See ch. 2: 17. 9:6, and other passages, in which Paul argues to prove that being the natural descendants of Abra- ham is not enough to secure the favour of God. That such was the doc- trine of the Jews appears from many passages of their writings, and from the testimony of the early Christians. It was a favourite saying