tribes ; whereas Paul refers it to the Gentiles, as is also done by Peter, 1 Pet. 2:10. This difficulty is sometimes gotten over by giving a dif- ferent view of the apostle's object in the citation, and making it refer to the restoration of the Jews. But this interpretation is obviously at va- riance with the context. It is more satisfactory to say that the ten tribes were in a heathenish state, relapsed into idolatry, and, therefore, what was said of them, is of course applicable to others in like circumstances, or of like character. What amounts to much the same thing, the senti- ment of the prophet is to be taken generally, ' those v/ho were excluded from the theocracy, who were regarded and treated as aliens, were here- after to be treated as the people of God.' In this view, it is perfectly applicable to the apostle's object, which was to convince the Jews that the blessings of Christ's kingdom were not to be confined within the pale of the Old Testament economy, or limited to those who, in their external relations, were considered the people of God ; on the contrary, those who, according to the rules of that economy, were not the people of God, should hereafter become such. This method of interpreting and applying Scripture is both common and correct. A general truth, stated in reference to a particular class of persons, is to be considered as in- tended to apply to all those whose character and circumstances are the same, though the form or words of the original enunciation may not be applicable to all embraced within the scope of the general sentiment. Thus what is said of one class of heathen, as such, is applicable to all others, and what is said of one portion of aliens from the Old Testament covenant, may properly be referred to others.
(26) And it shall come to pass that in the place where it was said to them, ye are not my people, &c. This quotation is more strictly con- formed to the Hebrew than the preceding. It is from Hos. 1 : 10. The sentiment is the same as before.
(27, 28) The second part of the apostle's conclusion, v. 24, is that the Jews, as such, were not to be included in the kingdom of Christ, which of course is implied in all those predictions which speak of them as in general cut oflf and rejected. Two such passages Paul quotes from Isaiah. The first is from Isa. 10 : 22, 23. Though the number of the children of Israel he as the sand of the sea, a remnant shall be saved, for he will finish the work and cut it short in righteousness : because a short vjork will the Lord make in the earth. This passage is nearer the LXX. translation than the Hebrew. The general sense is the same in both, and also in the apostle's version, ' However numerous the chil- dren of Israel might be, only a small portion of them should escape the judgments of God.' This being the case, it is evident that the mere being a Jew was never considered sufficient to secure the divine favour. The portion of the prophecy contained in v. 27 is the principal point, » Only a few of the Jews were to be saved.' What is contained in v. 28 is an amplification, or states the converse of the preceding proposition,